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■* 


.  ' m 


■ 


&  PRINCETON.  N.  J.  <!> 


PRINCETON,  N.  J. 


Presented  by  Mr.  Samuel  Agnew  of  Philadelphia,  Pa. 


COLLECTION  OF  PURITAN  AND 
ENGLISH  THEOLOGICAL  LITERATURE 


LIBRARY  OF  THE  THEOLOGICAL  SEMINARY 
^3  C-f—    PRINCETON,  NEW  JERSEY 

301 


> 


TREATISE 

OF   THE 

\   SABBATH-DAY. 

CONTAINING, 

ir Ty^F'e^c s  of  rns 

Orthodoxall  Doctrine  of  the  Church 

^England,  againjl  Sabbatarian- 
-  Novelty. 

Dr.  Fr.  White,  L.Bijhop  of  Ely. 


^ 


let*.  6. 1 6.  Thus  faith  the  Lord,  fiandye  in  the  wayes  and  fee,  and 
as  kefir  the  old  paths,  where  is  the  good  way,  andwalke  therein. 

Tertul.  Conflat  omncm  docTrinam,  quae  cum  eccleiiis  matricibus  & 
j   Mf  onginalibus  confpirat,  veritati  deputandam :  id  fine  dubio  tencntem,     , 
fr^STquod  ecclefia  ab  Apoftolis,  Apoftoh  a  Chrifto,  Cj^iftus  a  Deo  iufcepit;*-* 


'Mm 


>eco»$I  Edition,  s*  <* 


fieri  I  is  fan. 
unto  a  Net 


LONDON, 

^ntedbyRicH.oB.Don 
1635. 


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y 


Ad 


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TO  THE  MOST 


REVEREND   FATHER 
IN  GOD, 

WILLIAM, 

By  the  Divine  Providence,  Lord  Arch- 
Bifliop  of  Cdrterbury,  his  Grace,  Pri  " 


EUTCET- 
'HEO  LOGICAL 


of  all  England,  and  LMetropolitane  •>  one  of  d&^*§J^]ffl$$& 
Lords  of  his  Majefties  molt  Honourable 
Pr'w'it  Cotincell,  and  Cbanccllouroi  the 
Vniverfuy  of  Oxford. 


Moft  Reverend  Father, 

VR  blefled  Lordmddiafter,  m 
one  of  His  Evangelicall  Parables , 
compares  the  Militant  Church,unto 
a  held,  id  which  the  Husband-man 
lowed  good  (eede  but  while  men 
flept,  Dormicntibn*  multis  in  do- 
Brin&  fimplicitate  *  ,  the  enemie  a  Tcrt  c.  Praxead 
came  and  lowed  tares ,  Avenarnm  cap-*.  . 
fterilisfccni  adulteriumK  Alfo,  He  relembles  the  lame  «*>€«. 

unto  a  Net,  which  being  call  into  the  Sea,  gathereth  fibes,       c 
fome  gpod,and  fome  bad.  The  Apotlle  hkewife  relembles  > 
the  lame,  to  a  great  Houfe,  wherein  are  Vejfe/s  of  Honour, 

*  i  and 


A 


rtft 


and  Vejfels  of dijbonour.  And  the  godly  Fathers  compare  itt 
to  Noah's  ^J^,  in  which  were  contained  Brails ,  clean* 
and  uncleane ,  of  each  quality  fome ;  wherein  alfo  was  an 
impious  H<*/#,  as  well  as  a  pious  and  dutifull  Sent. 

Now  the  condition  of  the  Church  Militant  being  fuch : 

it  cannot  be  other  wile,  but  that  in  all  ages  there  ihall  be 

found  among  thofe  which  proreffe  forty  ^  not  °nty  fuch  as 

are  vertuous  and  found  in  faith  :but  alfo  men  of  corrupt 

minaes,ana  reprobate  concerning  the  faith  :  venimous  Ser« 

pents.noifome  tares,peitilent  weeds,and  uncleane  beads. 

"  •  Oar  Savidurs  ownz  prediction  was;  There  (hall  arife 

falfeTrophets :  and  His  admonition,vW;#Y  tffidfe  Tro- 

sT<xt.c.H*reJ,e.4.  phefs  :  andvHisdefcription,  which  come  to  you  in  Sheepes 

Quxnam  funt  ifts  cloathingjbut  inwardly  3  they  are  ravening  Wolves  ;  Men, 

pclics  ovmm,  nn  carryjna  a  femblance,  and  haviu&  an  outiide  of  verity  and 

m  cxtrinfecus  fu-  hohnefle :  but  inwardly,  corrupt,  deceitrull,and  ravenous  : 

perficies?Quj  Lupi  working  under  hand, .  to  infect  and  impqyfon  the  flock  of 

rap'aces, nifi fenfus  C'hr  I  s  t  c.  Saint ■'jpaul,  a  Mater-builder of  God's 

Sc  .fpfrhus  fubdoli,  j10UfC)  foretels    :    Oportet  htrefes  e[fe,   there  mail  bee 

ad  infe  tan  u  gre-  nerefies  amono  you  :  ut  fides  habendotentatlonem^abeat 

fecusdelitefcemes'  &  probatvonem  \  that  they  which  are  approved,  maybe 

d  Ibidem  caplte  u  made  manifeft.     And  in  his  exhortation  to  the  Biihops  of 

iZ^u-d.unlt.Ecd'  Ephefus  :  z/fftcr  my  departure  grievous  Wolves  fball  en- 

Fieri  haec  -Domi-   ter  in  among  you  jnot  (barino  the  flock  •  -Alfo  of  your  own* 

patitur3urmanente  Je/Ves  &al1  men  ^ if e  freaking  perverfe  things,  and  [bail 

proprio    libertatis   ^raw  difciples  after  them. 

arbitrio3  dum  cor-  Now  thefe  propheticall  predictions-  havebeene  fulfil- 
da  '&  mentes  no-  led  in  all  Ages,  and  in  all  itates  of  the  Militant  Church. 
fS^amin^  *or  in  the  e^JW«  owne  dayes,  fiindry  Hcretikes,  and 
probatorum  fides  achiimaticxes  role  up,  Phige/Ius,  Hermogenes,  .7>hiletu*t 
manifefta  luce  da-  Himiv<eus,  ^Alexander,  the  Nicholaitans,  &c.  But 
rcfcic,  then  after  the  blefled  company  of  the 'holy  Apofties,  by 

e  Egefip  ?vn  Eufcb.  feverall  wayes  of  death,  had  nnilhed  their  courfe  *,  die 
»*L?J  C~2  •JUi  folk  anc*  deceitriill  confpiracy  of  impious  errour,  made 
a«p  xopof.  </W?o-  entrance,  fraud*  &  afiutia  illorum  qui  doctrmam 
f«r  t/AHf«Ci»7V-  *  veritate  alienam  diffeminare  laborarunt  :  by  the 
*o*j&c.  fraud  and  malicious  craft  of  thofe  men,  who  laboured 

to. 


coibw  a  feedofdodtrine,  difagreeing  with  truth. 
^^althoughby  the  power  of  Divine  providence,the  evil 
of  Herelie  andSchifme,  was  converted  in  the  end,to  the  be- 
nefit and  good  of  the  true  Church  :  {for  God ,  who  ps  onely 
good&ouldnot  prmit  evil  to  haffenj?ut  becaufe  He  being  ^$^^£0*' 
alfo  omnipotent  stable  toturne  it  to  good*;  &  Divine  ve-  ret  mala  fien>nifi  oml 
rity,  when  it  is  difcufiedby  the fubtill  op/option,  and  will  f^^tl^ 
of hereticall frauds  with  more  diligence  fearched into ,bet~  &  Aug.<fc  c^.Deiyii. 
UrunderfloodsndmorcwloHfy  defi*JeJS:)  7Vf  for  the  &££££*«; 
time  prelent ,  the  fame  proved  a  grievous  fcandall ,  and  in  tinenda,  dum  h*reu- 
theaiflictive  times  of  perfection ,  itincreafed  themifcrie  K^JTrTS 

of  G  O  D'S  people.  adverfus  cos  defend* 

The^  gentile  Infidels  infulted  over  Chnllians ,  be-  S^SShStei 
caufe  of  diviiions ,  which  by  the  fraud  of  Heretikes,  were  teJ1ig«n°  >r  darius,  & 
railed  among  them  h  ;  they  fcorned  and  derided  their  fA^ltZl 
religion ,  imputing  the  bale  opinions ,  and  acf  ions  of  He-  «  Hu*ftio'difcedi  <rx« 
retikes,  to  the  found  part  of  the  Church  in  generally;:  \  cfemSx  Strom. 
■esfnd  alledged  tliis  as  a  prime reafon,  wherefore  they  l**-?'e*?*-  Cyprian-, 
could  not  beieeve  them,  becaufe  they  were  divided  in-  ^.In^Si^hl^i 
to  fo  many  ra&ions,  and  for  that  their  religion  was  a  n-&i» *#-*&** 
confufed  rardell,  and  nrleraife  ,  of  various  and  prod  igi-  lb&dkivTuMnficI 

OUS  Opinions  ri   Chriftianus  ,   feJ 

Nowthatwhichhappenedanciently,  is  fulfilled like-  ^SSteSfr' 
wife  in  our  dayes ,  botli  concerning  the  entrance  and  ex-  v»jogn*,(alirionofcJ 
iltence  ofSchifmes  andHerelies,  And  like  wile  the  fcan-  quoTdogma  riigam, 
dail  arifing  from  thence.  -  Hlloc*  pt*ftram,fin*gd- 

Therefore ,  if  Schilme  and  Herelies  have  nfen  up  in  nidico.  ftvirpBeuu 
our  dayes,  it  can  be  ho  wonder  ;  For  the  Prophefies  of  &  deridicuio  fa&  fu- . 

h  R  i  s  t  and  His  Apoltles  concerne  our  times,  as  axis  dum  Ecckfia  ih' 
well,  (if  not  more,)  thanthofe  which  are  part  :  and  all  ^^A^f"^* 
the  caufes  of  Schilme  and  Herelie  are  now  extant,  which  ^n.  i4's.  ».4\  Qui, 
were  in  former  aees.  For  the  enemie  that  foweth  tares ,  chrirt^infimfi^, 

o  »    rant  Gentiles,    &e. 

cjuscunq;crant  Gno- 

lUeorum  portenta.vel 

aliorum  haereticorum  turpitudines ,  omnia  Chriftiani*  afcribebant ,  nimirum  infames  illos  coa- 

Yentus*  infanticidia,  humanarum  carniumefum,promifcuos  concubitus ,  &c.  Iufi.  Mar.^pol.z. 

Euftb.  Sccl,  Mfi,  lib.  4.  r«.  7.  Terml.  x/ipol.  ra.  7.  Athenag.  xA^olog.  trium  flagitidrum inf arnit  ru- 
mor de  nobit  ftarptuf1;  imfHW  <jHAVi9st9Uat ,  c£hU  Thjeftt*t*conchbitikuiceJlit  Minutjus  f  celix 
iM0ff*vj>,j>ag.3.&$,  is 


is  neither  lefle  vigilant,nor  leffe  envi6us,than  in  oM  time : 
^/^  on  mans  part ,  blindezeale,  vaine-glory ,  curioiity, 
felre-love ,  defire  or'  change  and  novelty,  overweening  of 
mens  owne  wit  and  learning,  enuying  of  others  which 
excell  in  learning  or  authority,  offence  for  want  of  pre- 
ferment, diilike  of  that  which  is  prefent,  &c.  Tbefe  vene- 
mous  rootes  and  feeds  of  Schiime  and  Herefie ,  are  not 
wanting  in  theie  perillous  times  :  And  the  corrupt  ibiie  of 
mans  heart ,  is  no  lefle  fertile,  to  nouriih  and  bring  them 
forth,  than  in  the  dayesof  old. 

73ut  from  this  which  is  delivered,  I  dial! intreat  your 

Grace,  and  all  other  impartiall  and  intelligent  Readers  to 

coniider  the  uncharitable  conllrudf  ion  of  Romilh  Adver- 

faries ,  who  from  the  Rifing  up  of  fomefehifinaticall  ipi- 

rits  amongil  us ,  conclude :  That  the  mame  body  of  our 

Church  is  f  chifwiaticall.  For  was  the  whole  Church  of  O- 

k  ^oflus  d*.  fe*-  rlntb  reprobate  and  fchifmaticall  k  y  becaufe  fome  branches 

^^.'^  • *  i.  **  or  members  thereof,  were  fuch?  Or  was  it  heretical,becaufe 

ta7ttu>machia.p.2.  within  it,  fome  denied  the  Article  of  the  Refurredhon  ? 

Rtfcius    mini  fire-  For  if  this  had  beene  fo,  Saint  Paul  could  not  have  faluted 

macbia.     Stnphil.  that  Church ,  with fuch  an  honourable  infcription  :  Vnto 

4*  Concord,  nifu-  t^e  church  of  God  which  is  at  Corinth  ,  to  them  that 

utLTabuU    cVo~  arcf«»a$ed »Christ  h$u$,  &c.  *4 field  a&- 

*ograpk.[tcuto.\7.  &tn  noc  t0  be  a  good  cornc  field ,  becaufe  fome  noyfome 

p»g  82j.Sciopp.  weeds,  and  tares  fpnng  up  among  the  wheat:  And  a  good 

%.  d.  Antkhr.  p .  tree  hath  lome  degenerous  branches,  which  delerve  to  bee 

** "*fi  fCochcie^  PrUnCd  and  l0pped  0ff# 

Ctrntiir  Calv/p]         0fir  Nationall  Church  of  England  is  *A  Vine-yard 

#v  *  of  the  Lord  ofHofies  :  A  found  body  compacted \uni~ 

tedy  and  knit  together,  in  an  unirbrme  profeilion  of  one 

and  die  fame  orthodoxall  veritie,  which  was  once  gi^en 

to  the  Saints ,  in  the  holy  Apoflles  dayes  ;  And  which  in 

all  fubftantials,  was  maintained  by  the  holy  Primitjue 

I  TeruiU.  vtdfcr.  Others :  1  Our  publike  forme  of  Divine  Service  and  wor- 

«  $8,  Antiquum  ftip  is  in  every  part  thereof  religious  and  holy  ,  (maugre 

n*h)l    alitcr   hm  the  cavils  of  envious fpirits,  who  have  depraved  it: )  The 

«pW  furDus.         Ecclefiafticall  Officers  and  Miniiters  of  oik  Churd: 


8 


Bijhofs,  Pr'teflf%  and  'Deacons,  fuch  Officers  ashave 
adminiftred  facred  things,  m  the  Chriftian  Church, 
yea,  in  all  Chriftian  Churches,  for  fifteene  hundred 
yeeres,  ever  fince  the  Iioly  Apoftles  dayes :  and  the  di- 
vine benediction,  providence,^  protection  of  our  great 
God  and  Saz '*V#r,hath  preferred,  comforted  and  honou- 
red this  Church  and  State,  more  than  a  man  could  have 
wiflied  or  expected,  ever  (inceour  reformation ;  and 
that  which  S.  tAxguftine  delivered  long  fince  of  Con- 
ftantine  the  Emperour,'hachbeene  fulfilled  in  our  Kings 
and  ?rmctS',Conftantinum  Imperatorem  nonfupplican- 
tern  ddtmonibus  ,fed ipfum  verum  Deum  colentem,  tan- 
tisterrenis  implevit  muneribm,  quanta  of  tare  nkllm 
auderet  a.  The  Lord  of  Heaven  replenifhed  Cotiftdn-  a  Aug**  cfo.Zfci, 
tine  the  Emperour,  who  duly  ierved  him  arid  not  De-  *  ? '  . *  % 
vils,with  fuch  abundance  of  temporall  benefits,as  a  man 
durir.  not  have  prefumed  to  wilh  or  expect . 

Now  this  which  is  hitherto  delivered ,  is  abundant- 
ly futficient  to  juitihe  our  Mother  Church  q& England, 
again!  t,  the  urijuft  reproach  and  cenfure  of  any  Ad verfa- 
nes,  who  (hail  traduce  the  lame  of  being  fchifmaticall ; 
for  our  Saviours  owne  predi6tion  is ;  Necejfe  eft  ut 
fcandala  vemant,  it  muil  needs  be  that  offences  doe 
come  :  but  when  among  us  any  offences  happen,  they  Sander,  d.   vlf,h.~ 
are  reproved,  confuted,  and  condemned,  according  to  Monarch.  Talc  dtt 
the  direction  of  holy  Scripture,  and  the  forme  and  cu-  mil"a«<is  EccUfir 
itome  of  Primitive  umes.  quia   am    ^ogl 

It  is  not  within  comp&ffe  of  humane  power,  either  quara  bonos  pifces* 
wholly  to  prevent,  or  in  an  inftant  to  reftraine,  the  ma-  comprehends,  ini 
lice  of  Satan,  and  his  fchifmaticall  internments,  from  tcr<jum  ftmditur , 
vexing,  renting,  and  difyuieting  the  Church;  and  there-        irumpuur. 
fore  if  our  adverfaries  were  guided  with  the  fpirit  of 
charity  (as  they  that"  will  be  judges  of  other  mens  acti- 
ons ought  to  be)  they  would  forbeare  to  cenfure  or  con- 
demne  us.     Por  Charity  envieth  not,  it  thinketh  no 
fVt£,  it  re]ojceth  in  truth,  I  Cor. 1 3 . 5 ,6\ 

Having   delivered  thus  much  in  juft  defence  of 


**  our 


our  Mother  Church,  againft  the  uncharitable  calumni- 
ation of  Romijh  adverfaries ,  I  hold  it  meet  in  the  next 
place  to  offer  unto  your  Grac es  confideration,  a  view 
of  the  deportment  of  rafiftoufand  fchumaticallipiritSj 
who  have  beene  the  authors  and  rbmenters  of  the  fcan- 
dall,  from  whence  our  Adveriaries  before  mentioned> 
have  taken  occafion  to  traduce  our  Church  and  religion. 
There  ftar ted  up  in  Queene  Elizabeths  raigne,a  new  » 
lfa™»p%taZ  ?resbyterim-feZt,  which  tendred  a  forme  of  Difci- 
eft,  fed  nuper  inven-  /?/i#<?cothe  Queene,  and  to  the  State.  And  concerning 
SftSSSK??  ***  platferme  .of  their  EccleliafticaU  Difcipline,  they 
q*»miu*dipfim9cu-  affirmed  thefe  things  following : 
g££3SZ        Firft,  that  the  onely  Officers  b  (Magnates  they 
^ciTim.4.1.         tearme  them)  who  are  to  lexercife  thisdifcipline,  are 
iSR3?f£  %&mP&*i>  and  (VeiHe)    Elders  £   Second- 
v»*»)  Ecdcfiaftico-  lyy  this  forme  of  difciplinarian  Regiment,  is  the  Seep" 
&S$S?£  *<r  ofChriJl's  Kingdom  :  The  Standard  of  Chrift  : 
temperandum.  The  Sonle  of  the  myftkall  body  of  Chrift  & :  and  a 

fticus  senatus  coctus  f^p^r  Character,  of  the  true  Church.  Thirdly ,  a* 
|rcsbytcrorum,  &c.  the  old  Canoniits  fay  of  the  Papacie,  GOD  had  not 
jjufyum  DiawnS^n  beene  difcreet,  if  hee  had  not  made  a  Pope  e ;  fo  like- 
senptura   tribuitur ,  wife  fay  the  Presbyterians ,    Christ  had  not 

fed  Paftonbus  ,  Do-  ,  y-.     r  .,       J  /        /•/  , ,  r      -         >t 

<Soribus,  &  qui  pro-  proved  Him!  elte  a  Prephet  like    unto  Mofes  %n  all    , 
S^an°eiiannu-r€sby"  t^Ss  f»  nor  yet  an  ablolute  King,  had  heenotordai- 
<J  s'ioL  Pka. '.Jag*  y.  ned  this  difciplinarian  Senate in  his  Church.  Fourthly, 
jf  the  Hierarchic  bee  thefe  divine  Ma ^iftratesaixlSenators,  muftexercifefo- 

fiat  removed ,  and   the  *>  "'     I         .  ,     r        .    n 

Scepter  of  chu^s  go-  veraigne  authority,  over  all  people;  and  eipecially,over 

w£&JE&\  9>&>  ,***fj#*!*t«  Flfthly> aI1  oth« 

^.;.  uo.  it  1*  the  formes  or  difciplme  aad  Church  government,  areun- 
sceptertfcbuftjnaj-  lawfun  ^nd  AntiehrifHan,  becaufe  they  are  not  com. 
«^  *0  /i#  *#«rrj  •  manded  and  appointed  by. God  s  Word.  Sixthly,  the, 
$F$8&&  Kin§  and.nsnponll  State  ,  have  no  authority,  or 

in  the  Qampe  Royaii ,  &c>  e  Extra,  d.  Major.  &  tbed.  gUJft*.  Non  videretur  Dominu*  fuifte' 
difcretuinifi  unicum  talem  poft  fc  vicarium  rcliquilTet.  f  Trav.  d.  Difcip.Er.fi,  p.  y.  'Quosiodo 
M(yfi  flmilem  fuitfe  dicemus ,  n"  tam  nccetfariam  doftrinarn  de  Ecclefice  gubematione ,  aut 
ommno  prxteroiiferit ,  aut  non  a-que  perfpiaie  &  perfccle  cxplicarit  ?  Uhm  aut  a  Chrifto 
tradicam  fated  necelTe  eft ,  aut  eum  non  folum  Prophccico,  fed  etiam  Regio  rnunere  ipoliarcv 
g  Id.  pagr  142,  143.  liH^difcipUn*  omncs  oVbisVrincipcs  &  Moaarcbasfaftcsfuosfulr 
t&t «  parv«  »«tf  fa  ctfi 

«ommanJ 


1 


-J     ■    .___ ^_ ^— ^ 

command  in  matters  Ecclefiafticall  * :  (no more  than  J«»wT/w.M.i^ 
they  have  to ■  adroiniftcr  the  Sacraments)  but  their  on- i  ^&tiqfnSrp^i 
ly  ferviceis,  to  bee  the  executioners  of  fuch  decrees,  authority,  it  is  quick- 
as  thefc  ^Presbyterian  Senators  (hall  affirmetobethe  %$%*&**<& 
Lavves  of  Christ.  Seventhly,  the  prefent  forme  of  E>  power  is  not  to  wea- 
clefiarticall  government,  by  Biuiops  and  their  Officers  S  fo^dmg 
is  sAntichriftia*  ».  Laftly,  the  Liturgie  and  common  and  making  good  ail 
Service  of  the  Church  of  England,  and  the  Rites  and  rlcfwo^&c?**1 
Ceremonies  appointed  therein,  are popiih  and  fuperflr*  h  '^Ps-*'1-  Th* 

r        ,      Ir  /-  i         F  i      •       l       t>-      Church     hach      kef 

tious,  ror  they  were  compoled  or  brought  in,  by  Bi-  iaw«  from  the  senr^ 
fhops,  who  are  a  limbe  of  Antichrifl :  and  confirmed  bv  """M"*  ™?  "3 

•    r ,'  i  c   \        -A   '  fi    K*™*  make  lawes  rt» 

the  humane  authority  or  the  Prince  and  temporall  the  houfe  of  G^.forif 
State :  whereas  no  common  lervice  is  lawfull  in  the  Jcyflfi^  3JS 
Church,  but  fuch  onely  as  is  formed  by  their  Eccleiialti -  fca . 
call  Senate,  and  after  their  owne  ^Presbyterian  Lawes.  i?""',  Plea-Pa^}^ 

_,  '  ,  a  ,,    .  J     ..,,  They  derive  their  au- 

Fruits  and  coniequents  or  the  former  dictates,  are  thority  from  the  h^p 
thefe  which  follow:  /•  4f  ***  bci"|  % 

t-  /r  !     v       i  •     r  If       ••  nw        Antichrilhan.fi?*. 

rirlt ,  concerning  the  King  himielre :  his  royall  Ma-  The  sons  of  the  moa* 
jetty  according  to  thefe  <Tresbjterian-xw\&,  mail  have  %°^*nt^z  Ui% 
no  power  to  command  his  Clergy  to  keepe  a  Na~ 
tionall  Sjnode :  he  (hall  have  no  power  at  all,  over  thefe  fld* 

Ecclefiafticall  Senators ,  to  judge  of  any  of  their  abufef,  id.pas.nt.  AnaW^; 
or  to  reforme  and  correct  them:  And  if  his  (acred  Ma-  Paftor  n^' jN /"/•> 
jefty  (hall  deny  obedience  and  fubje&ion  to  their  claf-  ^pleading  'for  4? 
(kail  Mandates,  thefe  Senators  have  foveraigne  Power  formation,  u"ac[/*~ 
under  Ckrift,  to  deliver  liim  to  Satan,  and  to  lay  the  exTomudwtc  thing? 
fearerull  cenfure  of  Excommunication  k  upon  him.      told    u$  inh^latl{JV 

Secondly,  concerning  Bitriops :  whereas,  in  all  reli-  main  thing  was,Thac ; 
sious  A°es,  and  amon«  all  people  profeilirie  Chrift,  !?a,5naJ5!tHiexarci^ 
the  Biihops  or  the  Church  were  highly  honoured  and  made  no  matter  of 
refpe&ed  becauie  of  their  Office  and  Order:  and  their  finking  church  and; 

t  /»■'•/•'»*•'   *i  r         State,  fo  they  might 

Doctrine,  Precepts,  Counlels,  admonitions,  reproores,  fwim  in  honours  and 
and  cenfures,  were  of  great  authority!  Theie  Sena-  £^^**)k Ecd" 
tors,  and  their  Camerades,  witli  their  barking,  bar-  Excommunicato  eft, 

cenfhra  Hcclcfix  qaa 

aliqui*  gravioris  fceleris reus,  fineccrti  temporis  prsfcriptionc  a  facris txclafus  fidelium comtritf- 
jjioni  privauir^&c.  Hnic  fummoi  Magiftratu*  &  Reges  parere.&c.  Vhtlipput  &  Theodtftu*  ImpC- 
tatojc1  ^M*  «j^  fvhetkef  tktKing  himfitlf 'yeas  fubjeft  toexc9rnrm(nic4ti9r,:.aHfrtTitit; ; 

'  Thai  ext 9mmHni(Ati9n  jjcthli  rt9t  b<  txenifed  upen  Kjngs  ,  /  utterly  mijlike* 

*+  a  rating, 


rajtiog?  a&d  libelling,  have  brought^  not  onely  their 
persons,  but  their  venerable  calling,  into  much  con- 
tempt and  hatred,  as  though  it  were  iome  prophane  and 
noiiqmeeyili. 
,  .       Thirdly,  they  have  with  bitter  clamors  a,  defaced  the 

Vcnemim  m  den'  publike  lervice  of  our  Church  {being  a  forme  of  divine 
tifeus  bibent.  Op-  Wwfhip.>,of  fo  good  quality  ,   as  that    (ince  the  holy  ■ 
tat.Mi/evit.c.lhr-  Apofiles  dajes,  the  Chxiftian  world  never  enjoyed  any 
rncn.  /.  i.  Incordc  m&re  reverend  and  religious \)  and  by  thismeanes,  the 

SfflffiS^  folemne  worfhiP  °f  Gffd™*ch"fi>  arcnegleftedin 
many  congregations :  and  inftead  thereof,  anindige- 

.  fted  forme  and  conception  of  extemporall  prayer  is 

brought  in. 

Now  I  humbly  defire  your  Grac *,and  al  benevolent 

and  indifferent  'J^qders^to  conlider  the  ungracious  dea* 

ling  of  thefe  men. 

Firfl  of  all,  the  generall  ground  of  their  proceedings 

h  sionspka.pS?'  by  which  they  juitihe  themielves,  and  their  owne  pre- 

Iiitheia.Com^-  cepts  ancUondemne  others,  is  this  which  rblbvvetln 
cement  is  forbid-    ,_r    *LS  ~  \  ...    .a       :      ,     w        , 

den  all  will-wor-  ^°  °fficer  mHr  governe  or  Mmtfler  in  the  Church: 
(hip,  all  rites  &  ce-  neither  any  forme  of  divine  worfiip,  or  Ceremonies  be 
zemo.ues  of  mans  ufedjbvx.  onely  fitch  04  are  commanded  fa  the  Word.  \t 
deviling  in  Gads  wijj  ^c  over-long  to  relate  in  what  manner  they  prove 
wor(hip:  and  fur-  ^  whether  by  theiecond  Commandement*:  or  by 
rhcry  every  calling    _    -  *  /_.  r     j      i     -   >  r 

of  Mittiftcr*.  and  £*■  7.  J  I.  or  by  Exod.z$4o:  Looks  that  thou  make 
Elders  that  is  not  them  after  their  pat t erne  which  was,  Jhewed  thee  in  the 
appointed  and  ap-  Mount  :  or  by  Cmnis  Planta,  every  plant  which  my 
proved  of  God  p.  heavenly  Father  hath  not  planted,  [hall  bee  rooted  up> 

V*lrSt  thc  ,  Matth.1%.  13.  But  in  conclufion  they  refolve  us  not. 
cond  Commande-       f  .    '    ■  *,    n       ,  ■        ,  J   1  c   1 

ment  the  due  ex-  wnat  they  underitand  by  the  commandement  or  the 

tent:  tins  Iron  if  Word:  Whether  a  literall  and  formall  (fommande- 

a  be  wel  plied,  wil  ment  1  or  a  Commandement  inferred  by  any  neceiTary, 

bow   dovvne  the  inftrence .  0r  an  example  and  prefident.  which  luth  thet 

backe  of  the  Preb-  P  ,-      T  xi  \\        1 

ci?  andbreakethc  force  of  a  Law,  Now  we  are  cercainetlut  their  owne; 

iron  finew  of  all  Presbyterian  platforme,  is  warranted. by  no  Command 
fnperftitious  vYor-  dement  in  any  of  thele  tliree  fenfes.  For  we  reade  of  net 
fliiP-  literall  or  formall  Commandement.  for  their  Veflry 

JElderJ  I  j 


Elder s ;  Neither  can  they  prove  the  ordination  of  this 
new  generation ,  by  any  necefi'ary  inference  of  hoJy 
Scriprure :  Was  for  example. of  Scripture,  we  find  none 
having  the  force pf  a  law.  7^plainetruchis,  we  fade 
no  example  at  all :  For  the  Elders  mentioned,  i  Tim.5. 
1 7.  were  Priefls  in  holy  Orders,  as  appeares  plainelv,by 
the  eighteene  and  nineteene  verfes  of  that  Chapter;2?//t 
if  fome  example  had  beene  extant ,  Vnleffe  they  cande- 
monuratively  prove,  that  fuch  example  hath  the  force  of 
a  perpetual!  law,  This  will  conclude  no  more  for  the 
perpet aall  continuance  of  Veftry  Elders:  Then  the  holy 
Apoltles  obferving  the  Jegall  Sabbath;  Or  their abiti- 
nence  from  bloud  and  ilrangled  :  Or  their  unci  ion  of 
the  ficke  with  oile,  will  conclude  for  extreme  unction  : 
or  for  the  keeping  holy  the  fcve*th-day  Sabbath: 
or  for  perpetuall  abitinence  from  bloud  or  llrangled. 

Thefe  imperative  men  mightily  forget  their  owne 
principle :  For  they  create  new  Senators*  Veflry-El- 
ders,  without  any  commandementof  the  Word:  They 
command  whatsoever  their  own  working- heads  affect, 
without  commandement  of  the  Word,  to  wit,  Omni- 
parity of  Church-men  ;  fathers  topre/ent  their  children 
in  their  owne  per/ oris, at  B  apt  ifme  :Clmftia.ns  to  dreame 
religious  dreames  on  Sunday  nights  ;  Parents  to  give 
fignificant  names  to  their  children,  to  wit :  The  Lord 
is  neere  :  More  trial! :  Information :  Colore  fruit : 
More  joy :  Sufficient :  Deliverance  :  Dufi,  Sec.  But 
their  negative  precepts  are  fance  number :  no  Private 
Baptifme :  no  Kneeling  at  the  Communion  :  "Bowing 
at  die  Name  of  \  e  s  u  s  :  Communicating  with  a  rea- 
ding Minifter :  Keeping  Chriftmafle-day.,and  other  Ho- 
ly-dayes  :  reading  Homilies:  Reading  Apocrypha  '.long- 
ing more  Bells  than  one  upon  a  Sunday,  or  fetching  a 
pint  of  wine  out  of  ones  owne  houfe  :  Standing  up  at 
the  Creed  :  Looking  towards  the  Chaneell  in  Common- 
j»rayer :  Often  rehearfing  the  Z<WV-Prayer  :  Reading 
tfaeLetany,  andEpiftlesandGofpels,  &c, 

"  **   3  Bnt. 


.ff/wthefefanctified  Senators  will  %  :  7*jfctf  the  fe- 
cond Commandement  {which  they  have  made  n  Ci« 
tholkon,  to  prohibite  what  their  will  dilliketh')  con- 
demned all  things  before  rehearfed.  £*Ht  is  not  fuffii 
<*****•&}  ■  TbetmA  demonftrmiveij  prove  out  of 
the  Word,  their  afiertions. 

Kno  the  fecond  Commandement  prohibited  none 
of  the  former  aftions  Verbatm,Qt  jn  exprefle  t         . 
Nor  yet  by  neceflary  illation  ;  For  the  fenfe  of  the  Com- 
mandement is  :  Then  (halt  wonljipno  Idoil.  &cLev 
26.  t.  But  the  Sonne  of  G  O  d,  and  His  ble(TedName 
are  no  Idol , :  The Son  of  God,  in  the  b/efed  Eucharifi 
ffvmg  ut  Ha  body  and  blond,  isno  Idol/.      Therefore 
rel.g.ous  adoration  of  Chrilr,  in  the  holy  EucharUL 
and  at  the  rehearfing  the  Name  of  WisnonS 
•  fbtiousafit,  prohibited  m  the  fecond  Commandement. 
But  die  Author  of  Sum  /Y^w.ll  have  Court  Bijhops 
Cathedral!  Churches,  Varijb  pcrkes,   and  ChJhl 

™nt4ndWhynotkywe,reftrv Elders  ?  Forthefc 
grave  Senators  are  no  where  commanded  in  G  6  n's 
Word,  euherformallyorvirtually: ^therefore  I* 
ituhTEHerfr  '  L«  ^  beP^gto  the 
Concerning  ^,,  and  their  authority.thefe  men 
affirme,  that  the  iame  is  not  ordained  m  the  Word  But 
condemnedby  Chrift,  See.  2?*/ouranfweris  that 
the  holy  Apoftles  themielves  ordained  %i  in  al 
eminent  Chnftun  Churches,  to  wit,  TimothjKt  III 
fns:  TttHttn  Creta  ,  Evoditu  at  Antioch-.  Poly L, 

to^wlvf  f  ^  t,K  Ap°'HeS  ^^.ccLni 

r    I     ?$,    \tiKy :,Were men  ^FtedbytheJ^/, 

G*#.    And  the  Apoitles  ordination  is  nroved  hv  &ff» 

a    Wcfcnk-ch.  U  nefles ;,  againlt  whofe  tertm .ony  none  can  Scent"^ 

»££££  ica0wSrXT1,y  SW4^SS6&& 

^/a.iCot..j...  ^T/^J5-    ^ey«emariv  in  number,  v# 
cloud  of  mtneffes  :  Alfthe  ortliodoxall  Fathers  ilnce 


the  ApoiUes  age  :  Some  of  chem  lived  in  the  Apoftles 
times,and  were  their  auditours  *.  and  fome  of  them  fuc-  a  i,en.  lib.  j  M, 
ceededthofe  which  were  ordained  Biihops  by  theApo-  Eufcb:  C>°»i'cJnno 

flies;  r^wcretaitlifiillwitneffes,  even  unco  death  *>:  bfth^  d.immm 

They  content  and  accord  in  their  teftimony  :  And  they  "*'-Vetl''Pai-59>8c 

are  fuch,  to  whole  teftimony  the  Chriftian  world  gi-  c^^Tdl'itlol 

veth  credit,  for  the  waightieft  matters  in  religion :  to  ™<e™™  ?  quot  a  fu- 

mt9  concerning  the  number  and  integrity  of  the  Bookes  confuc^d^e^ad! 

of  Yanonical I  Scripture  :  The  holy  Apoflles  Creed:  and  ra°nition'kns    com- 

next  unto  the  holy  Scriptures  concerning  The  eternall  duxemnt  chriftofer- 

Deitie  of  our  blefled  Saviour,  &c.  ™*  ^ 

1  The  fubferiptions  of  two  oi Saint  Paul's  Epifiles  fe^bifcjfo* ^ 
teft ifie  c,  that  Timothy  was  Bijhop  of  EvheCus  ;  and  ^5  "*'!  Timotheus, 

«--  V-n  >      /    1  7  ri-  1  4    1         ^,,  .     ordained  the  fir d  Bi 

T it  us  of  C  ret  a.  And  the  ancient  Hiitory  or  the  Church  Jbop  •fth,chmcb  of 
teftifies  the  fame  d.    Ianatiut  the  Martyr/ who  livtd  at  £  EPheCia»>-  Titus  j. 

11/1  <*  n    •        r  /•    "i       t-  1-,i      7'  *rf'  *""'*  "Titus 

the  lealt  thirty  yeares  in  Saint  John  the  Evangehfts  »d«i»ed  the  fin-E^ 
dayes*  :)  Tertullianjrendtus,  Cyprianus.diC.  teitihe  %£rUuL  **  °* 
the  like  concerning  Evodius  ,V  oly  carpus , Linus  ,V  api  as ,  d  Eufeb.  BifX\^ 
Clemens,  See.   And  that  Billiops  ordained  by  the  Apo-  Iim?hf?  fanc  *** 

fl,  .      .  ,  r.       ,,         ,       /       n    f        nuisEpheiunarparce- 

iiles,  were  not  titular  and  nommall  onely,  but  luch  as  cis ,  Sicut  &  TirUS 
liad  power  of  jurifdidion,  and  power  of  ordination,  is  ™!Trn^rm  FccId*a~ 

■        rr   m       r  •         il*         it-  ^  c  »'*i        nim  tP"cPpatum f  or- 

Witnelied by Ignatius,  Tertulhan,  Cyprian*,  and  by  musfcribitur. 
the  whole  Catholike  Chursh    :    zAnd  Saint  Hierom  hhSnZSSnL. 
himfeife  g,    whofe  teftimony  fome  men  have  laboured  V,T»f  »>*'««■*/«  7ki 
to  draw  another  way,  confirmes  the  fame.  $j? '  ¥¥?'-.  Jj?n»- 

_.  .    c  r-H     1  r  ii-     11  •  tlus*  Eufeb.  i»  £>**. 

2  This  forme  of  Eccleiialticall  government  is  agree-  ~*«.  -ewi04.  fgnat. 
able  with  the  prefidents  of  holy  Scripture,  both  in  the  tot^^^b^S" 
time  of  the  o/^Teftament :  and  with  the  Apoftles  forme  Paftons  veftrf !  Sq™i 
of  government,  who  in  their  owne  perlons  exerciied  ffim]$^£**Z 
authority  over  all  other  Paftors,  and  at  their  deceafe  ap-  Antiftes.  Tcitul.  c. 

Hat.ca.  32  Smyrnco- 
rum  Ecclcfia  habens  Polyarpum  a  Ioannc  conlocatum  Epifcopum.  Ircn.  lit,  3.  c.  3.  PoJycarpus 
non  folum  ab  Apoftolis  edodus  &  converfatv\s  aim  multis  ex  iis,  qui  Domiuum  noftrum  vidcru'nrj 
Scd  cuam  ab  ^paftolu  in  Afiia  ,  incaqus  eft  Smyrnis  Ecclcfia  ,  conftitums  Epifcopu*  :  &  ^ucm 
«s miiimut  in  prima  noftra  xtate,<frr.  lb.  Ab  Apoftolis  Epifcopacum  foxticur  Clemens  lb, 
lUbemus  cos  qui  ab^f«^»/»ordinati  Cunt  Epii'copi.  Eufcb.  Hifi.lib.^.  caffj.  Hieron.  Cttalag. 
jn'toljcarpo.  Cypr.  Epifl.  6$.  f  I^nac  ad  Trail.  Quid  aliud  eft  Enifcoptis  qium  is  qui omni 
principaru  &  porcfta:e  fupcrior  eft  ?  Id.  adMa^nef.  Dccetvos  (Presbyteros  $  Diaeew)  obc- 
JlireEpifcopo,  &  in  nulloilli  refracari.ct»7iAl>i-r.  id.  «rf Smynenf.  pug.  6%.  *d Ephef.pag.iA7i 
2 ij>.  g  Hieron,  a4  NtfQtUn.  fcfto  U\bj«;ftii5  Pontifiti  mo^  quafi  anim*  pareutcm  rufotp^.TCTii^. 
JfBapi.eap.tT* 

pQWtftl 


1 ■ 

h  Cyrian.  £p.  41.  pointed  Bijhops,  to  be  principall  Rulers,  in  all  eminent 

».4.  Riev.Com.tn   C^'/JW  Churches  h. 

I  ^  Vnuwm m 1  Aa£  Now  wllCMas  the  ad verfaries  of  the  Prekcie  contend, 
inifai U^Pro  pa-  c^at  Epifcopall  gubernation  is  prohibited  by  C  h  r  i  st, 

*)^  tribus '  tuis  nati  Afatth.  20.  Marke  10.  Luke  2, 2  .They  have  no  minde 
funt  filii,  &c  Pa-  to  confider,  that  the  holy  Apollles  themfelves,  to  whom 
JSdT5  fUIA  o"  our  Savimr?s  worcls  were ?<rfonally  directed, ^  all 
flolis  hifufat  iU  r*ieir  ovvne  dayes  exercife  junlUifrion  over  all  other 
ln>  id  elijconllitu.  .Ecclefiafticall  perfons :  And  therefore  their  great  Lord 
ti  turn  Epifcopi.  and  Mailer  prohibited  not  fuperiority  and  governement 
^  over  Prieits  and  Deacons,  but  fuch  forme  of  govern- 

i  SionsPIea.p.i^.  ment  as  was  meerely  fecular,  and  not  conformable  or 
'  ^        J&KPM*  ab"  Subordinate  to  the  rules  of  the  Evangel  icall  Law. 

SiitoP ,leTh°de  In  the  &\  Place> after  thefe  Se"ators  have  .ln  fuch 
bookes  are*  fluffed  manner  (as  your  Grace  hath  heard)  battered  Epifcopall 
withall,  cfpccUHy  Governement,  with  their  paper-ihot,  Then  they  fall 
the  Service  Bookc  pell  mell  upon  the  Service  books  *. 

t^'\7  . '  ■?  •  ieilf  One  of  this  Novell  generation,  in  a  Tractate,  intitu- 
gious   worilup  or   ,    ,  .     &  » 

&ed  is  overlaid  ied>  ^ furvay  of  the ^Uooke  of  Common-prayer,  makes 
with  the  rubbiih  ^^w^and  hath  no  lefie  than  two  hundred  double  quar- 
of  idolatry,  and  fu-  ?•*//,  againft  our  Church-  fer vice,  and  the  Ceremonies 
?l*LtTnG\\it  thereof-  ^.C.  in  his  dayes,  and  his  difciples  named  in 
k'EoemmJV  my  mar&lne  k>  are  confederate  in  the  fame  gall  of  bitter- 
Zp.Admon.i.p  9.  nelTe,  and  bond  of  iniquity. 

Admonii.  a.  ad  p.      Their  prime  objections  are :  The forme  of  the  Com- 
4.1.  Fall  olBcibcll,  m0n  Service,  is  not  commanded  in  the  Word  *,  And 
p>ig.    Altar  Da-   rQme  materials  thereof,  are  tafan  out  of  the  %pmi(h 
Plea,  ft.  19,  ?i6    Breviarie,  Portuis ana(Jvla[Je-booke  m. 
?  17.  Touching  thefirft,  they  declare  not,  whether  their 

j  tEiton  onthecohjf.  meanine  is,  7W  every  lawfull  forme  of  Divine  Ser- 
t£fccond  c»r»mande-  vice,  mult  be  taken  verbatim  out  of  the  Scripture  t  0  r 
p£a *  £2w  HThu  whether  it  be  not  fufficient,  to  have  the  fame  conforma- 
fitve'r  u   hildet  the  ble  to  the  rules  of  holy  Scripture.  If  the y  fay  thefirft' 

m 

Sen 

titallfsnd  Maffe  ho/^.  'n  Nullvis  fox  jncntij^iwt  domi  rtcoBiilu  h*b*t/u.4tUicit*crcpi«- 
bcndit,  fcU/iusaiufuueftvcc.  '     ' 

/    1    • 

owne 


©wae  praying,  Tinging,  preaching,  and  faying,  for  the 
fame  are  noc  word  for  word  in  holy  Scripture :  but  if 
they  requite  onely  the  latter,  we  are  able  to  maintaine 
agamll  all  Tresbyterian  backbiters ,  that  our  Ea- 
plilh  Common  Service,  and  our  Ceremonies,  are  con- 
formable to  the  rules  of  holy  Scripture. 

And  their  lecond  objection  )>oi' owed  from  the  heretiks 
the  Donatifts,  makes  an  impetuous  found  &  lmpreflion 
in  popular  auditoiies,but  it  is  vain  and  of  no  force,  with 
the. judicious.  *  For  if  the  materials  received  out  of  the  lift!' £/,,r?'  <**?*« 

-r>      '  nyrra        Jn  \  ■-  elt  >  "t  q»U  hoc  No- 

Romane  Aitjjaa^nd  Fortutspxe  m  their  pr  per  quality,  vacianustacerwudet, 

true  and  holy  ,  then  the  Lord  himfelfe  is  che  prime  Au-  J^^m  f  noncir« 

thor  of  chem :  and  our  Church  hath  watvant ,  from  the  -<*«gd>&*ttc.  d»».  t. 

example  of  godmd  Cbrifi  of  ufing  them.  £  ^J*^ 

W  e  may  not  dillike  the  Magnificat ,or  Te  Dcum  Uu-  C1  perverfe  fucnnt  i- 

d*mm,  or  the  Lords  Prayer,  ouhe  Affiles  Creed  :  the  S^o?^ 

EptfllesSc  Go/pels:  Baptizing  of  Infants:  Bread  and  Wine  Suia  Hfi  fiaiiUtcr  ft* 

w  £0/7  Eucbartfl:  fmpoftion  of  bands  in  ordination  :  Re*  tmm$ 

2/#Y*£  C^  decent  habit, ge ft  are  >&  formality  in  divine  wor- 

fbip ;  nor  any  other  action,  in  quality  good,  oradtapha- 

row9  convenient  and  fubfervient  to  Gods  outward  wor- 

fhip  ;  We  ought  not(  I  fay)  abhor  re  or  reject  fuch  things, 

becaufe  the  Romane  Church  hath  ufed  them  :   for  \^inJf^\t 
the  Chriftian  Church  it  felfe  received  the  bookes  of  the  vium  mdat  tanquam 

Old  Tdfament  from  the  Synagogues  of  the  Iewes  »  .•  SSS^fi '^ 
and  S.  Auguftine  c  faith,  If  the  Gentiles  had  any  thing  cesportant.  Codiccm 

good  wdottrine  (or  manners)  holy  Chriflians  did  not  LX  ^tiftia"^! 
rejector  di ft  afte  the  fame.  Our  Lord  and  Saviour  made  Librarii  noftri  lafti. 
water  which  had  beene  fuperititioutly  abufed  by  the  c""^ift.  d.  i^r.  r. 
Pharifees  in  their  Lotions,  Matth.  15.2.  Mark^  7.  3 .  D»n.u.6.  f^.44.  ipf» 
the  matcriall  element  of  Baptifme :  and  Bread  and  „BmU&\ilum/v£ 
Wine  prophaned  by  gentiles  in  their idoll  lervice  d,  doarinis  fuis  hat***- 
tke  materiall  Elements  of  ihe  Holy  Mxcharift.  Info-  f^^oST00*™5 
jlua, the Jilver  and  gold  of  Iericha,  was  by  ^^'s  com-  dluitin.  Mart.  A- 
mandement  put  mto  his  owne  treafury,  Chap,  6.  24.  J£?Klm  »**?**'•* 
The  CV„/,r,  of  reUlioH*  C°r*h,6«.  w.rebyGods  V^SC* 
mandate,  made  Plates,  tor  the  covering  of  the  holy  Al-  ^^^  /wupw,' 

*  *  tar,  &c 


*..  M       II         —  I  ),U 

tar,  Num.  16.38.  De  Inco  atienorumDeorum  (faith 
•  AHg.W.154.^ \  Afignliine  *)  wood  growing  in  Idol!  Groves,  by 
Pukiietiam,  Gods  appointment  was  made  fewell  for  facrirlce ;  and 

when  things  prophaned  and  abufed,  are  converted  to 
holy  ufe  :  hoc  de  Misfit  quod  de  hominibus,  cumde  fa~ 
crilegis  &  impiisy  in  veram  religionem  mutantur  :  the 
iame  is  done  to  them,  which  is  done  to  men,  when 
they  from  being  prophane  and  facrilegious,  are  conver- 
ted, and  made  religious. 

The  Bi.liops  therefore  of  the  Church  of  England  did 
no  wayes  o!iend,by  receiving  from  the  Romane  Church 
into  our  divine  fervice,fuch  materials,  circumftances  or 
ceremonies,  as  were  religious  and  good. 

But  now,  whereas  thefe  Zelots  complaine  of  us,  for 
partaking  with  die  Romane  Church,  in  things  lawrull 
and  good :  they  themfelves  comply  with  the  fame  in 
Articles  and  A6tions,  which  are  of  no  good  quality. 
For  example. 
Firft,  as  the  Romifts  make  their  Church,  the  onely 
Spoufe  of  Chrift,  and  their  Doctrine  onely  Orthodox- 
-all  verity ;  So  likewife  the  Presbyterians  efteeme  them- 
ielves,  and  their  pure  Seel,  thz  onely  Kmgdome  of 
Chrlfi:  they  ltile  none  Brethren,  but  their  owne  fe&a- 
rians  :  all  their  doftrinals  are  the  pure  Word  of 
C  h  r  1  st  ;  they  ftile  their  extemporall  preaching, 
per  eJcce/Ientiam3The'W  ord:  and  as  learned  Papiite 
make  their  Churches  preaching,  the  fole  inftrument  of 
b  Eoilus  d.fy.  Ted.  working  grace  and  faving  faith  b:  So  likewife  do  tfiefe 
\'f.fidCcafui  Vtta-  men>c°ncerning  their  owne  ecclefiaiticall  fermonizing  • 
pkton.  Relea.  Con.  and  whatfoever  quality  or  erTecl,  facred  Scripture  afcri- 
id  ^ntx^itffr'it  beth  to  Jpofloticat/preachingy  or  to  the  word  of  divine 
«*i  1 8A  *  inffiration,  'Rom. l.\6.&  ihttf.  1 0 .  1 7.  Heb.  4. \ 3 , 

thefe  prefumptuous  Senators  afcribe  the  fame,  to  their 
owne  private  dodtrine  and  forme  of  preaching. 

2  Theft  Presbyterian  Dictators,  without  any  mani- 
feft  and  demonstrative  propfe,  make  their  oyfne forme 
ifdifcipline  ihefceptrr  of '  ChriftS  ktngdome,  tFe$*n~ 

dard 


ded,  and  rightly  applyed,  is  a  compleate  and  fufficient 
rule,  to  direct  our  judgement  and  beleefe,  concerning 
ail  verity  meereiyfupernaturall. 

Alfo  it  delivered!  maximes,  rules,  canons,  and  it  con- 
taineth  many  presidents  and  examples,  for  the  better  or- 
dering and  perfecting  of  civill,morall,and  Ecclefiaiticall 
duties  and  actions.  The  fame  likewifeis  fofarre forth 
fufficient,  in  propounding  the  Articles  of  faith,  2nd 
the  precepts  of  good  manners,  neceffary  to  bee  be- 
Jeeved  and  obeyed  by  Chriftians  m  generall  :  that  if 
they  (hall  duly  oblerve  the  order  and  meanes  appoin- 
ted, they  may  rightly  attaine  the  fenle  and  uncleritand- 
ingofthem. 

Now  the  meanes  to  attaine  the  fenfe  of  holy  Scrip- 
ture (upon  which  I  (hall  touch  for  theprefent)  are  ; 

1  A  true,  right,  and  perlpicuous  tranilation  of  the 
Scriptures,  out  of  their  originall  tongues.  And  this  is 
a  worke  of  great  skill :  and  required!  much  diligence, 
good  conicience,  and  many  helpes,  of  learning,  art,  and 
reading. 

2  Holy  Scripture  hath  formes,  phrafes,  and  expreffi- 
ons  of  matters  iupernatural],  peculiar  and  proper  to  it 
felre.  Chrifl  is  called  \by@-y  The  Word,  John  1 . 1 ; 
G  O  D  is  faid  to  be  Three,  and  One,  1 .  lohn  5 ,7.  The 
Wordwas  made  flefh,  lohn  1 .  14.  Divine  predeftina- 
tion :  By  nature  children  of  wrath :  Iuftification :  New 
Birth  :  the  Church  the  Body  of  Chrift,  ofhisfle/b^  and 
•fhis  bones.  Ephef.  5.30. 

3  Some  prime  Articles  of  faith,are  not  delivered  in  i 
literati  or  catechlfiicall  forme  of  fpeech,  but  they  are 
■collec~ted  and  concluded  by  argumentation,  out  G&n- 
tences  of  Scripture,  and  by  comparing  of  fundry  Texts, 
one  with  another,  -^Wlometimes  there  is  a  feemuig 
difference  between  one  Text  of  Scripture  and  another, 
i^.<ra;3©.  and  M.  14.18. \ff<?**.3. 28.  and  Iama.2^t 

flow  the  Presbyterians  fbaUnot  finde  the  holy  Scrip* 
tares  in  thefe  and  many  otberfoch  M^hiag*,faperfr*- 


a  Hicron-  Tom .  3 .  ^.  cuous %  as  that  every  private  peribn,by  helpe  of  the  Spt« 
^^fidonctu*"  rit,andbj  their  mother  jw>,may  eatily  underihnd  them, 
dam  vd  obfcuriuima  and  rightly  judge  of  controverted  articles  by  them.  And 
Aug.  in  ?f.  140.  suae  chefe  new  men,  undervaluing  all  humane  learnings  and 
i*  scripturis  fan<ais  rejecting,  and  crying  downe  the  teftimony,  and  tradi- 
qu°a Ta4  hoTabta'  **«»  '/  ^  ^«««*  Catholike  Church ;  have  fet  open  ft 
ckintur,  ncviufcant,  Wide  doore  to  Hereakes,  and  Schitmatikes,  and  among 

&c  Id  deTr in.  U .  1  J.      ,  (1  tW       •    •  o      •     •  /      •   m    /       « 

c.17  LUsm^f^  thereit,  to  new  Phottmans,  Soctnt*wstJemi-cPelagt~ 


£b»fine.c.t4.Gxcgot.  ansy  Anomians,  Anabapti/ls,  &c.  ^«^  if  any  hereafter 
fupd  Exech  .«»*!  17.  will  proceed  further,  and  queltion  the  Canonicall  au- 
ifidor.PciufJi.a.*/.  thonty  of  Saint  Johns  Revelation,  or  the  Acls  of  the 
.ft/:  Aug.advtiufiAn.  Apoitles,  occ.  / d<?<?  not  as  yet  conceive,  whatthfieMa- 
vir   k     d  rters  (having  difannulled  all  Tradition  and  autiioricy  of 

jia^.zL.  siiz^ix-  the  ancient  Catholike  Church)  will  bee  able  co  plead 

a^mbu^niUwK-   aSain^  taem- 

ftacui  poteft!  l  °  "'  ^^  Qhurch  of  IT  flg/W  hath  proceeded,  a  right  and 
id.ztyfc^,  u.  i  .tf  1 3 .  orehodoxall  way :  iV  we  have  juftly  rejected  all  coun- 
»on  omnia  aDcrur&  terfeit  and  adulterous  Traditions,  namely,  all  fuchas 
paiarn  expoiua  Tunc ,  are  not  truely  ancient  and  Catholike:  Ttor  yet  fubfer- 
di^a  muiw  funt.  vient  to  the  doctrine  or  holy  Scripture  :  But  on  the  con- 

Par€us}w  Gtnsj.^a.  ^y^  we  maintaine  the  unirbrme  teftimony  and  tradi- 
tion of  the  Primitive  Church,  complying  with  holy 
Scripture,  and  being  fubfer vient  to  true  fcutb  and  god- 
Iineffe. 

It  falleth  out  many  times,  that  fome  verities,  which 
are  evident  enough,  to  peaceable  mindes,  out  of  holy 
Scripture,  are  notwithstanding  oppofed  by  Adverfanes, 
as  namely,  (fhildrens  B  apt  if  me  :  Communion  in  both 
kindes  :  Church-Service  in  a  knowne  language ,  &c.  In 
iiich  cafes,  when  we  have  the  teftimony,  example  and 
b  Athanaf.**/^-  Tradition  of  the  Primitive  Church,  confirming  our 
delpb.       ^  inferences  from  thofe  Scriptures,  which  wee  alleage ; 

iufrAvhifXhv  j-fa  addeth  reputation  to  our  do£trine  and  practice, 
"jk.1  Ja/'^a^to-  *nc^ vei y  muc^  confoundeth  our  Adverfaries.b 
km  op/u*tAi'r*,  w        H°w  tne  Presbyterian  faction  proceeding  a  contra- 
myAvnoH  TV™,  ry  way,  are  eafily  brought  to  a  non-flu*  ,even  when  they 
^u?  MxiKfrt'vn.  baveagoodcaulc;  But  concerning  their  maine  caufe, 

CO 


to- wit,  the  external]  government  of  the  Church  :  When 
v(iipon  their  grand  principle,  that  no  ordinance  mufi 
'take place  in  the  Church,  but fitch  at  is  verbally,  or  by 
necejfary  confequence  commanded  in  holy  Scripture,) 
They  reject  that  forme  of  government  which  is  appro- 
ved by  the  perpetuall  teftimony  of  the  true  Catholike 
Church:  They  utterly  damne  their  owne  confiftorian 
Regiment,  for  die  fame  can  neither  be  proved  by  any  fi« 
terall  Texts  of  holy  Scripture ;  Nor  yet  by  neceflary  in- 
ference out  of  Scripture  :  Becaufe  all  Texts  and  ienten^ 
ces,  which  they  make  foundations  of  this  new  Fabricke, 
doc  no$fo  much  zs  probably  conclude  that  which  they 
require. 

By  thefe  mens  poiitions ,  and  irregular  proceed- 
„ings ,  many  of  our  people  are  infe&ed  with  dlllike 
and  hatred  of  the  godly  forme  of  our  Church-Service, 
adminiitration  of  Sacraments,  ordination  ofMinifters, 
and  with  our  Ecclefiaitical  Rites  and  Ceremonies :  and 
are  perfwaded,  they  are  Superftitious ,  and  that  it  is  un- 
lawfoll,  to  oblerve  them,  <*yfnd  this  conceit  hath  quen- 
ched the  devotion  of  many  good  people,  towards  Gocts 
publike  worlhip :  It  hath  caufed  a  fraction  and  divifion 
in  the  Church  and  State:  And  brought  forthanovell 
Ipawne  and  frie  of  Donatifts,  Novatians,  Separatifis, 
iAnabaptiftsy&c.  Alfo  many  are  become  contentious 
and  factious  in  civill  affaires:  And  the  ancient  love  and 
refpecl:,  which  our  Englijh  Nation  was  wont  to  beare 
to  Soveraigne  Authoritie,is  much  cooled  and  decreafed. 
!»*f-one  rniichiere  befides,  is  remarkable :  Namely  ^t  %™™  ■  Fal«« 
many  people,  pioully  affected  in  their  general!  intenti-  dull  circumvcnilllr. 
ons,  Men  and  women  fearing  G  o  D,loving  His  Word,  tur  ab  iis,  quos  bo- 
fob.er,  cliaritable,and  vertuous  in  their  morall  converfa-  nos  putaverunt. 
tionyA>*  made  a  prey  to  fchifmaticall  Leaders  »:  And  *  Hicron .c.Luci- 
wbereas,  had  they  exeicifedreligion,andother  vermes,  Jjj^  ^^ 
mVmty  and  obedience  or  the  Church,  whereor  they  Vcnkns  fcrvoDei 
We  members,  £asall  religious  peribnsin  ancient  time  videbatur^qium  u- 
were  wont  to  doe*) t hi*  would  have  beene  honour  and  mtatemfequi. 

A  comfort 


comfort  to  themfelvcs  :  *And  their  vermes  and  good 
jife,  would  both  have  honoured  the  Religion  proreffed 
in  our  Nation,  And  likewife  have  beene  exemplary  to 
others:  But  it  now  fallethout ,  That  thepoyfonof 
Schifme  hath  corrupted  all  the  former:  They  bring  fcan- 
dall  and  dilhonour  to  our  religion :  Their  outward  ver- 
tuous  deeds  are  thought  to  proceed  from  hypocrifie  and 
blinde  zeale :  and  they  are  rather  fcorned  and  contem- 
ned,than  honoured  and  imitated :And  they  themtelves, 
in  (lead  of  receiving  honour  and  comfort,  are  fallen  in- 
to difgrace,  hatred,danger,  and  laffe,  and  iome  of  them 
into  great  mifery.  The  remedy  of  the  former  evils  muft 
be  thefe  things  which  follow : 

1  A  true  and  plaine  difcovery  of  the  falfitie  and  de- 
ceitfulnefle  of  Presbyterian  principles:  And  the  Rea- 
der (hail  jfinde  fome  paffages  in  this  enfuing  Treatife,ve« 
ry  uiefull  and  matenall  for  that  purpofe. 

2  D  ivines  muft  become  ftudious,  of  fiotu  and  ve~ 
tier  able  antiquitie :  And  in  their  judgement,  and  their 
do&rine,  they  muft  not  vary  from  the  fame,  unlefle  evi- 
dent and  convincing  reafons  (hall  enforce  them. 

3  lAnd  there  is  one  thing  more,  of  great  moment^ 
co  perfwade  people  to  live  in  conformity  and  unity 
of , the  Church  :  To  wit,  the  holy  and  religious  con- 
vention of  conformable  men.  when  people  (hall  ob- 
ierve  conformable  JMinifiers,  diligent  and  induftrious 
in  ferving  God,  and  promoting  the  falvation  of  Chri* 
ftian  foules,  committed  to  their  charge :  When  they  be- 
hold in  them,  peaceable,  fober,  and  vertuous  convert  a- 
tion :  And  that  they  are  no  leffe  diligent  in  lowing  the 
feed  of  grace,  than  Heretikes  and  Schifmatikes  are,  in 
fowing  tares :  This  will  prevaile  very  much,  to  per- 
iwade  them  to  honour  the  prefent  Church,  and  the  <fi& 
cipline  thereof. 

Now  on  the  conttary,no  one  thing  hath  beene  a  grea* 
ter  fcandall,  andoccaiion  of  withdrawing  many  from 
conformity  :  Then  the  prophane  negligence  of  fome 

conformable 


conformable  Minifters :  Then  their  loofenefle  of  life \ 
Their  avarice  and  ambition,  in  heaping  together  Bene- 
fices andpromotions :  And  then  a  grofle  negleft  in  dis- 
charging their  duty,  either  in  their  owne  peribns,  or  by 
entertaining  and  rewarding  able  and  fufficient  Curates. 
Tour  grace  in  your  Metropoliticall  Vijitation ,hath 
begun  a  good  worke,  in  taking  tins  into  your  religious  c  -*«j«/**».  c»tfefi, 
confideration,andyouhaveendevoureda  reformation.  Nos  confcflion6  r«< 
God  Almighty  vouchfafe  to  give  a  blefTing,  and  good  ter^/S^/q^ 
fucceffe  to  your  pious  intention,  and  that  bv  vour  Gra-  5ftrvcrb,um  D?'  ^uod 
ces  authonty,this  icandal^berore  mentioned,may  be  re-  Dmna,  promitiat  po. 
moved  out  of  our  Church.  Ym%c}£t*T£d?l 

There  might  alfo  (my  Reverend  good  Lord)be  a  very  privatum  abfiiJhXm 
profitable  uie,of  lbme  private  form  of  paftorall  collation  ''*'■!••  Neqa  qui<1  * 
with  their  rlocke,  tor  their  direction  and  information  in  ?«  potcftas  clavium 
particular  Spiritual  duties:  fuch  as  was  private  confi/sion,  '^SmB^SSiSt 
n  the  ancient  fchttnb.  Now  the  Presbyterian  Cenfors,  fp^antur. 
upontheirPara/ogifmetaktnfhmafaje,  have  with  fuch  f^^^L 
loud  and  impetuous  declamations ,  rilled  the  eares^a  nd  Ecdefix  miniftro  c6- 
prepoiTefled  the  minds  of  many  people,that  they  are  ex-  ^^3Sfe 
ceedingly  averfe,  from  this  fovereigne,  and  ancient  me-  no«  ^a^eat  cxpreflum 
dicme  of  confolation,  prevention?and  curing  the  mala-  £  pKc  non  t  at' 

dies  of  the  foule.  c  foluta:  neceffitatis,  ta- 

Having  new  proceeded  thus  fane,  in  declaring  tSEESffi. 
the  fcandail,  which  by  the  factious  deportment  or  pii»*<c<-W«(iic*par4 
Presbyterian  /pints  hath  beene  railed  in  our  Church  ;  fij&HKK 
and  like  wife  having  vindicated  our  mother  Church  recepta,  ideonequa- 
from  imputation  of  T^yelty:  I  JbaU  at  die  'lift  apply  2^^%^: 
my  felfe  to  the  fubjeft  of  the  Treatife  following,  and  ^if^pit,acin%eto 
deliver  the  occafion,  by  which  I  was  induced  to  handle  ab  \iiis  °^i ITfZlam 
this  Queftion  of  the  Sabbath .  hTZndi^ifT* ' "" 

sA  certaine  Minifter  of  Hvrthfolke,  (where  I  my  ApoLpXvlv'iFct 
feJreoflateyeareswas£*/W,)  publiuied  a  Tra&ate  of  7-PaS- 1?1-  „      . 
theSabbath  :  and  proceeding  atter  the  rule  or  Presbyte-  Trid.p.  2.  pag.  **i. 
rian.principles,among  which,this  was  principal! :  That  * 


aa  religions  observations  ana.  actions,  and  among  the  2g.  zawb.  d.  0pcr: 
rtf,  tbt  *r<l*ini»£  and  keeping  of  Holy-tUja,    m»fi  Jg^gWj^ 

A  2  have  up»ijthtJei(kjT««f 


have  m  fpeciall  warrant  and  commandement  in  holy 
Scripture,  otherwife  the  fame  is fuperftitiotts :  Conclu* 
</«tffromthence,by  neceflary  inference,  that  the  feventh 
day  of  every  weeke,  to  wit,Saturday,having  an  exprefle 
command  in  the  Decalogue,  by  a  Precept  (imply  and 
perpetually  ^Morall  (as  the  Sabbatarians  teach)  and 
the  Sunday  or  Lord's  Day  being  not  commanded, 
either  in  the  Law,  or  in  the  Gofpell:  The  Saturday 
mufl  bee  the  Qhriftians  weekely  Sabbath,  and  the  Sun* 
day  ought  to  bee  a  working  day. 

This  man  was  exceeding  confident  in  his  way,  and 
defied  his  Puritane  adverfaries,  and  loaded  them  with 
much  difgrace  and  contempt .  fBefidesy  he  dedicates  his 
Booke  to  the  Kings  Majefty  himfelfe  :  He  implores  his 
Princely  ayd,to  fet  up  his  old  new  Sabbath  :  He  admo^ 
siiflieth  the  'Reverend  Bijhops  of  the  Kingdom,  and  the 
Tempor all  State  likewife,  to  reftore  the  fourth  Com- 
mandement of  the  Decalogue  to  his  ancient  poffeffion :' 
and  profefleth  that  he  would  rather  fufTer  Martyrdom*^ 
than  betray  fuch  a  worthy  cauie,  lb  firmely  fupported  by 
the  common  Principles  of  all  our  new  men,  who  have  in 
preaching  or  writing  treated  of  the  Sabbath. 

But  while  he  was  in  this  heate  marching  furiouily,' 

and  crying  in  all  places  where  he  came,  Vitloria^  vitlv- 

ria  e  He  fell  into  an  ambufcado,  and  being  intercepted, 

he  was  convented  and  called  to  an  account,  before  Tour 

Grace, and  the  Honourable  Court  of  High  Commiffton* 

At  /?/*  apparance,  Your  Grace  did  not  confute  him 

with  fire  and  fagot,  with  halter,  axe,  orfcourging  fas 

zM*rtinMar-prel.  a  certaine  Hot-fturre,  a  lybelling  difcipJeor7^w^ 

Ptoteft.  1 3  .Btfidcs  Cartwright's,  traduceth  the  Iudges  of  that  honourable 

*>borifhimpudency3  Court*)  But  according  to  the  ufuall  proceeding  of 

baiter,  axe,  bands,  your  Grace, and  of  that  Court,  with  delinquents,which 

Hng  four  &jhops  are  0VCrtaken  witn  err  e»r, in  fimp  licit  ie,\h&e  was  yeeU 

have  nothing  to  At-  ^  unt0  him> a  deliberate,  patient,  and  full  hearing,to- 

find     tbcmfehes  gether  with  a  fatisfa&ory  anfwer,  to  all  hisniaine  ob- 

witbaU,  jedions. 

The 


TVflua  perceiving  chat  the  Principles  which  the* 
Sabbat  aria*  Dogmatifts  had  lent  him,  were  deceitful!, 
and  that  all  which  were  prefent  at  the  hearing   (of 
which  number  there  were  lbme  Honourable  Lords  of 
His  Majeities  Privie  Councell,  and  many  other  perfons 
of  qualitie)  had  approved  the  confutation  of  his  errour : 
Hee  begaruo  fufpe6t  that  the  holy  brethren,  who  had 
km  him  his  principles,  and  yet  perfecuted  his  conclufi- 
on,might  perhaps  be  deceived  in  the  firft,  as  he  had  been 
in  the  latter.  And  therefore  laying  alide  his  former  con- 
fidence, he  fubmitted  himfelfe  to  a  private  conference 
which  by  G  o  p's  blelfing  fo  farre  prevailed  with  him, 
That  he  became  a  Convert,  and  freely  fubmitted  him- 
felfetothe  orthodoxall  doctrine  of  the  Church  of  Eng- 
land^ both  concerning  the  Sabbath-day,  and  likewife 
concerning  the  Lor  D*s-Day. 

Now  becauie  his  Treatife  of  the  Sabbath  was  dedi- 
cated to  his  Roy  all  Majefty  :  and  the  principles  upon 
which  he  grounded  all  his  arguments,  (being  common-. 
Iy  preached,  printed ,  and  beleeved ,  throughout  the 
Kingdome,)  might  have  poyfoned  and  infected  many 
people,  either  with  this  Sabbatarian  errour,  or  with - 
lbme  other  of  Inequality :  it  was  the  King,  ottrgra-- 
cioitj  Mafier^  his  will  andpleaCure,  that  a  Treatife 
ihould  be  fet  forth,  to  prevent  future  mifchiefe,.  and  to 
lettfe  his  good  Subjects, ^who  have long  time  beenedi- 
ftra&ed  about  Sabbatarian  queflions)  in  the  old  and 
good  way  of  the  ancient,  <tyd  orthodox  all  Cathotikg 
Church. 

Now  that  which  his  facred  Majeftie  commanded,  J 
have  by  You*  graces  direction,  obediently  performed : 
and  I  lhali  now  defire  Your  (jrace^  and  all  other  Rea- 
ders, to  take  notice-  of  thefe  particulars  following  : 

Fidl,  I  have  with  much  diligence,  weighed  and 
examined  thole  mens  arguments,  which  ground  the  re- 
ligious obferva';k>n  of  the ;  Sunvlay,  upon  the  letter  of 
thefoutth  Commandement ;  and  1 1  we  proved  by  de* 

A  3  monftrative 


monftrative  arguments,  that  they  are  of  no  force.  Anil 
therefore  I  have  grounded  it  upon  the  unirbrmepra&ice 
and  cuttome  of  the  Ancient  Catholike  Church,  which 
a  Aug.  rf.  Ternf.  received  the  fame  from  the  holy  Apoitles  a. 
iji.  Dominicum  Alfo  touching  the  manner  of  keeping  it  holy,  I  have 
^emftAPofto^ 3  &  walked  in  the  old  and  good  way  of  pious  antiquity,  and 
ided  wUeiofa1"^  Jhweraade  cleare  remonilrance,  that  die  EccieiiauH- 
lemnitate  habendu  call  and  Civill  Lawes  and  Conititutions,of  our  Church 
fanxcrvnt,  quia  in  and  State,  accord,  and  come  folly  home,  to  the  ancient 
codcmRcdempcor  decrees,  Canons,  and  Precepts  of  the  hoheft  Gover- 
ac°iCrcxk  &TUiS  npurs  of  former  times. 

?N«/tf  fc/V  fanxc-      The  keeping  holy  die  Lord  \r.day,and  of  other  Feiti* 

imt, bos  *ft  i  facte  vals,  ordained  by  the  Church  and  State,  is  a  worke  of 

t>  firmittr  flam-  piety,  a  nurfery  of  Religion  and  Vertue,  ameanes  o£ 

wit. Tr.Sonhi.  de-  (owing  the  feeds  of  grace,  and  of  planting  faith,  and  la- 

mon  r./>.4.^.4-)  ving  knowledge  and  godlineffe in  peoples  mindes:  and 

our  blefled  Lord  and  Saviour ,being  duly  and  reiigioufc 

ly  ferved  and  worihiped  upon  the  Holy-day,  imparteth 

heavenly  and  oemporail  benedictions,  to  the  King,  the 

Kingdome,  the  Church,  the  publike,  the  private,  and  to 

the  whole  State. 

Prophanation  of  the  LWj-day,and  of  other  folemne 
Feftivall  dayes,  which  are  devoted  to  divine  and  religi- 
ous offices,  is  impious,  arid  haterullinthefightof  GW 
and  of  all  good  men,  and  therefore  to  be  avoided  by  iuch 
as  feare  GW,  and  to  be  corrected  and  punifhed  in  thote 
which  (hallorrend. 

And  there  is  one  kinde  of  facriledge,ufually  commit- 
ted in  our  Kingdome,  which  had  his  beginning  from 
the  'Presbyterians ,and  hath  infected  innumerable  mul- 
titudes amongft  us :  to  wit,  a  proplmneandlhamefull 
negi'ecT:  and  contempt  of  the  folemne  forme  of  divine 
Service ,  appointed  to  bee  duly  ufed  and  frequen-» 
ted,  by  the  publike  conftitution  of  our  Ecclefiaitioall 
and  Temporalllawes.  Many  of  our  Pneits  and  Mini* 
fters,  being  infected  with  the  Presbyter***  drug,  *f 
(iefpifing  ouf  Church-Service,  doe  either  mangle  if,  and 

transform* 


transforms  it,  according  to  their  owne  phancy  ;  ©r 
wliolly  negle6t  it,  preferring  their  own  devifed  formes 
before  it:  and  our  LeEture-men&ndL  ibme  others  whom 
precife  people,  thkpow  erf  ft//  Teachers,  doe  feldome 
honour  it,  fb  much  as  with  their  owne  prefence  :  and 
whereas  (if  they  were  the Jnen  they  defire  to  be  estee- 
med,) they  (hould  not  onely  honour  it  with  their  pre- 
sence, but  alio  with  their  ailion  (not  holding  it  a  bafe 
office,  to  offer  up  to  Gad  in  the  name  of  the  Church 
tbefacrifice  of  publike  grayer,  thanksgiving,  and  wor- 
ihip)they  in  .theu!  Sermons  and  Lectures  and  when 
they  create  of  Prayer,  Ata  at  no  time  commend  trie  tffe 
of  it,  nor  declare  the  fruits  and  benefit  of  it,  nor  make  k 
a  neccflary  act  of  religion.   And  now  lately   fmce  I 
have  beene  reading  many  Engli lb  Pamphlets  and  Ift&t 
aces  of  the  SabbaA,  fata  baldly  findeany  Treati/e 
wherein  theufe  of  f.he  Common  Service  by  theMihi- 
ller,  and  the  due  frequenting  thereof  by  the  people,  is 
once  named  among  the  duties  or  offices  of  fan&irying 
the  Lords-fay.  Certainly/men  doe  not  cotofider  that  it 
is  a  lacrilegious  a6f,  to  rob  Cjod  of  iuch  worfhip  and  fer- 
vice  as  the  Church  and  State  have  devoted  to  him :  and 
why  may  not  men  rob  Gad  of  his  Church,and  Church- 
men of  their  Tythes,  afwelbis  of  his  Service  ?  but  be- 
iides  this,it  is  a  common  injury  to  the  whole  kingdome, 
to  the  Kings  Majefty  Himielfe,  his  Gracious  Queene, 
and  lovely  Children,  to  the  Lords,  Nobles,  Bithops, 
Magiftrates,  the  fick,  the  whole,  and  to  all  eftates  of 
people,  to  bee  deprived  of  the  publike  fuffrages  of  the 
Church,  which  amongft  all  religious  and  holy  men 
were  ever  efteemed  as  a  common  or  univerfall  Sacri- 
ficefme  more  pleating  to  God,  (being  offered  up  by  the 
generall  vote  of  all  the  Land,  in  an  uniforme  confent, 
as  it  were  with  one  heart,  and  with  one  voice)  then 
tiie  lingular  and  affected  devotions  of  private  fpirtts. 

And  now,  mod  reverend  Father,  having  thus  far  pre- 
fumed  of  your  patience,  in  reading  thele  former  para- 
ges; 


ges :  I  dull  in  the  laft  place  humbly  intreat  your  (jracey 
to  receive  this  Treatife  of  Mine,  concerning  the  Sab- 
bath-day, and  concerning  the  Lords-  day ,  into  your  fa- 
vourable Protection.  Many  things  perfwade  mee  to 
dedicate  the  Tame  to  your  Grace ':  namely,  Your  digni- 
ty and  authority  in  our  Church  ;  Your  religious  care 
and  affection,  to  reforme  thole  evils  of  which  I  juifly 
complaine :  Your  vieepe  judgement  in  matters  Theolo- 
gicall :  Your  reverent  etteeme  of  venerable  antiquity  f 
and  Your  diilafte  of  novelty:  and  laitly,  Your  long 
continued  good  affection  to  my  lelfe;  all  thefe  have 
moved  me,  and  tome  of  them  have  obliged  me  to  com- 
men4  thefe  my  labours  to  Your  graces  Patronage.  I  am 
auured,  Your  Grace  will  lovingly  accept  this  Treatife, 
becaufe  it  tendeth  to  the  publike  edification  of  die 
Church :  and  if  it  ihali  be  truly  underilood,  and  impar- 
tially examined  by  fuch  as  reade  it  •  it  may  be  a  raeanes 
to  fettle  the  Sabbatarian  Controverfie,  which  ever  fince 
Tht  Cartwright's  unluckje  day  es^thdiic^etedboth 
Church  and  State, 

. 


||&ZgftE ''  Ton  Graces  in  due  obfervAncc^ 

Ufidlovcunfained, 

^nasYl/      '  Bn.  Eli  ins. 


The  a.d/£agiands  T>oSl.  of  the  Sabbath: 


T!  B.  His  Do&rinc,conccrningthe  per-  n 
pccuall  morality  of  the  Saturday-  ; 
Sabbath,  is  repugnant,  to  the  pub- 
like (entence  of  the  Church  of Eng*  I 
land  :  and  to  the  fentencc  of  Di- 
vines who  lived  at  the  beginning  * 
Qf  the  Reformation.                    >*» 


i 


The  Rubrickof  our  Liturgy,  at  the  foot 
pf  the  Calendar,  rehearfeth  all,  and  every  Fe- 
ftivall  Holy -day  ,to  beobfervedinour  Church 
throughout  the  Yeare :  and  it  nameth  all  Sun* 
dayes  of  the  yeare,  the  Feaft  of  Circumcifi-  s 
on,Epiphany,Purification,  &c.  and  none  other 
are  ordinarily  ,to  bee  kept  holy  by  any  Law  of  S^ 
our  Church. 

Alfo  the  Curate  is  commanded,  that  he  de- 
clare openly  in  the  Church  upon  every  Sun- 
day,  the  Holy-day es  ( if  any  bee  )  of  every 
weeke :  but  the  Saturday,is  none  of  thefe. 

The  Homily  of  our  Church,  faith:  Rev.u  \ 
i  o .  7  was  in  the  Spirit,  on  the  Lord's  Day  :  Since  * 
which  time  God's  people  have  in  all  Ages  without 
gain  faying  ufed  to  come  together  upon  the  Sunday  % 
to  celebrate  and  honour  the  Lord's  bleffed  Na?ne, 
and  carefully  to  keepe  that  Bay  in  holy  reft  and 
quietnefe,  both  Man,  Woman,  Childc*  andSer-  * 

B  %  *vant 


The  Church  of  Englands 


want.  Ibid.  We  muft  becarefuH  to  keepe,  &c.  not 
the  [event  h  day,  which  the  tewes  kept,  but  the 
Lord's  Day, the  day  of  the  Lord's  Refurrettionjhe 
Day  after  the  feventh  da), which  is  thefirjl  day  of 
theWceke. 

Canon  13.  Anno  1603.  All  manner  of  $er- 
fons  within  the  Church  of  England,  fhall  front 
henceforth, celebrate  and  keep  the  Lor  d's- day, com- 
monly called  Sunday ,  and  other  Holy-dayes,  &c. 
(among ft  which ,t he  Saturday  of  every  Weekeis 
none.) 

Sx2X\&*$>dward.  Regis,  ^Anno  5.  and  6.  HeL 
ther  is  it  to  be  thought,  that  there  is  any  certaine 
time,or  definite  number  of  dayes  prefcribed  in  ho- 
ly Scripture,  8cc.  but  that  the  appointment  both  of 
the  time, and  alfo  of  the  number  of  the  dayes,is  left 
by  authority  of  God's  word  to  the  liberty  ofChrifts 
Church* 

Be  it  therefore  inatttd,  that  all  the  dayes  here* 
after  mentioned,  fhall  be  kept  Holy-day es  and  no 
other  5  that  is>  all  Sunday es  in  the  Teare,  the  dayes 
$f  the  Circumcifion  of  the  Lord,  of  the  Epiphany, 
Purification,  Sec. 

Si /hop  CranmerV  Catech.  Anno.  1548.  The 
lew QS  were  commanded in  the  Old  Testament,  to 
keepe  the  Sabbath-day,  and  they  obfervedit>  every 
feventh  day,  called  the  Sabbath  or  Saturday  :  but 
we  Chriflian  CM.en^  in  the  'Kew  Tcftament  are  not 
bound  to  fuch  Commandements  of  MofesV  Law  : 
and  therefore  we  now,  keepe  no  more  the  Sabbath, 
or  Saturday,  as  the  Ievves  did,  but  weobfervetht 
Sunday , and fome  other  dayes,  &c. 


Vo&rine  of  the  Sabbath: 

John  Frith  declar.  of  Bapt.  pag.pd.    our 
forefathers  which  were  in  the  beginning  of  the 
Church,  did  Abrogate  the  Sabbath,  to  the  intent 
that  men  might  have  an  enf ample  of  ChriJlianlL 
berty  ;  and  that  they  might  know,  that  neither  the 
keeping  of  the  Sabbath,  nor  of  any  other  day }  is  ne- 
cejjary.    Howbeit,  becaufe  it  was  neceffary ,  that 
a  Day  fhouldbereferved,in  which  the  people  mirht 
come  together,  tohearetheWordofGod^  they  or- 
dained in  ft  ead  of  the  Sabbath, which  was  Saturday, 
the  next  day  following,  which  is  Sunday .   And  al- 
though they  might  have  kept  the  Saturday  with 
the  Ie wes^as  a  thing  indifferent, yet  didthey  much 
better  to  overfet  the  day}  to  be  a  perpetual/  memory 
that  we  are  free, and  not  bound  to  any  day,  but  that 
wee  may  doe  all  law  full  workes  to  the pleafure  of 
God, and  the  pro  fit  of  our  neighbours,  Sec. 

Will.  TindaL  Anfw.  to  D.  More.  ca.z<$.  We 
be  lords  over  the  Sabbath,  and  may  change  it  into 
Afunday,  or  any  other  day^  aswefeeneede.  'Or 
may  make  ever)  tenth  da)  Holy  day,  onely  if  we  fee 
caufe  why  :  we  may  make  two  every  Weeke,  if  it 
were  expedient, and  one  not  enough  to  teach  thepeo- 
ple.-'Ksither  was  there  an)  caufe  to  change  it  from 
the  Saturday, then  to  put  difference  betweene  us  and 
the  lewes ,  and  lefl  we  fhould  become  fervants  to 
the  day ,  after  their fuperfition . 

D.  Barnes  Arricl.  p.  206.  Therefore  bee cer- 
taine  dayes  afigned,  that  we  fiould  come  together } 
not  that,  that  day  in  which  we  come  together,  is  ho- 
lier than  afttither^  but  all  dayes  are  alike  equaH  : 
And  C  H*fN  s  t  is  not  alonely  crucified  in  the 

B  3  farafchmc^ 


5 


The  Fathers  Do Brine  of  the  Sabbath* 

j—  ,.11 

Parafcheue,  and  riCcn  on  the  Sunday,  but  the  day, 
of  Refurrettion  is  ah  ayes :  and  ai ]w ayes  may  wee 
eat  ofonr  Lord%sfleJh. 

Now  from  thefc  teftimonies,  it  appcareth 
that  T.  B.  HisPofition  concerning  the  perpc- 
tuall  morality  of  the  Saturday  Sabbath,  and 
our  new  mens  aflertion  concerning  the  Sunday 
Sabbath,are  repugnant  to  the  ancient  and  pub- 
like fentence  of  the  Church  of  England. 


a  Trypb.  Noncft 
opus  cclcbratione 
Sabbati,poft  nlium. 
Dei. Ge  ft  tes  ctiam- 
fi  Sabbatum  non 
cbfervent  j  omnmo 
fanftam  Dei  harre- 
ditatcm  adibunt. 
bc.Ind.ca.  4.  Sc- 
cjuitur  itaque  uc 
quatenus  Circum- 
cifio  &  veteris  Lc- 
gis'abolitio,expun- 
<$aeft:  itaSabba- 
tiquoquc  obferva- 
tio  temporari.i  fa- 
ille demonftratur. 
Jb.ca.6.  Novi  Te- 
ilamcnti  haeres  5c 
le^iflaror  circum- 
ciuonem  veterem 
cum  fuo  Sabbato 
compefcuit. 
Id.  d.  Idol.  cap.  14 . 
nobis  quidem  Sab- 
b.naextraneafunt, 
n  Deo  aliquando 
&Lc£a. 


Tl?efes.  z\  T.S.  HisTcnent  is  repugnant 
to  the  unanimous  Sentence  of  the 
Ancient  Bifliops  and  Fathers  of  the 
Primitive  Church. 

Iuftin.  Martyr.  a  After  the  Sonne  of  Cod's  ap- 
pearing, we  have  no  neede  to  obferve  the  Sabbath- 
day.  The  Gentiles  may  attaine  God's  holy  inheri- 
tance,without  obfervation  of  the  Sabbath-day. 

Tertull.  b  Tht  obfervation  of  the  Sabbath  was 
temporary  ,and 'it  was  blotted  out, like  as  Circumcu 
fion>and other  Kites  of  the  old  Law. 

Ixenx\\sli<^ca.i9.&  ca.30.fr  ca.31. 

Origen  in  Gen.  Horn,  i  o.Et  inExod.Hom.j. 
drin^um.iS.  H9m.23.pag.163. 

Concil.  Laodicen.ca.  19. 

Eafeb.  Hift.  Ecclef.li.  4.  ca.i$. 

Attwtt£<d.femente,&  d.  Sab*  &  Circumcif 

Bafil. 


The  Fathers  Voftrine  ofikSiibbxhl 


Bafi I .  in  Efaiam.  vif.  2  />.  8  3  7 . 

Greg.  Naz.  Orat.  19.  infunerePatris. 

Greg.  Nyflen.  Orat.  i.d.  Refurretf.f.8z6, 
&  d.  Pafch.  Orat.^.f.  86  j. 

Epiphan.  Haref.  30.  &  Hdref.  66. 

Cyril.  HierofoL  Cat. 4. 

Phylaftrius.  d.  Htref.  tit.  8  8 . fag.  616. 

Chryfoft.  Enarrat.  in.  ca.  1.  E/a. &  m  Mat. 
Horn.  4.  &  Imperfect,  in  Mat.  Horn.  11. 

Ambrof.  i»ca.$  .  Luc.  fag.  *)$.&  li.^.in 
Luc.  fag.  98.  &  Epift.  J2.&  Epift.39.  a  a  abijtille  dies  y*; 

HierOn.  gu/tft.Hebr.W  Genef.pa.853.Crin     tcns  Teftamenu & 

ca.  44.  Ezecb.  &  in  proa  m.  Epift.  adCalat.         vemc  diCS  nov'^ 
Remig.  in  Epift. ad  Rom.  ca.  7. 

Machar.  Horn.  35.  h  Julius  qilld c  A- 

^  Hilar.  taAg  .*»  !•/*/.  Mi9-&i*W*tb.  ^%Z^ 

Can.  1 2  •  vel  prasfentis ,   in 

Leo  d.  jejuniofeptimi  menf.  Strm.  1 7.  "«P°  non  .labof c 

,'  '         /  *  _  J    r  '    .    .  docere^antiquae  lc- 

ihtOaWtt. tHlO.Ca.Ezech.f. 569. &  in  Ca.  gisonera  depofita, 

4.  Epift. ad  GaUt.  f.152.  *  omnia  J&  <Iuf 

Auguft.  r.  J^/*/.  ManichM.6.c.^d.Gcnef.  nVuTprxaS^ 

ddlit.li.q.ca.lj.d.  Jpir.&lit.  cap.  15.  r.  Z>/*^  "*eft,  otiumSab- 

r*.  12.  a.  *tf//.  Credendi.cap.  3.  b  rum  &  mum  pec 

Hefich.  /»  Lev.ca.26.  annum  folennitam 

^  r»      «/i  /•  recurfus,  gratia  E- 

Gxegor.mag.RegiJt.lt.il.  ep.}.  vwgclij  4repenw 

Ifidor.  ///#.  0/7>. //. 6.<7*.  l8.  tc  ccflaffe. 

*  Cejpttionm    Sib* 

batorum  jam  quidem  rupervacaneam  ducimus,  adobforvandum,  ex  quo  fpes  rcve- 
lata  eft  quietis  seternar.  lam  vcro  tempore  gratia?  rcvelata? ,  obfavatio  ilia  Sabbati, 
qua:  unius  diei  vacatione  figurabatur,  fublata  eft  ab  oblervatione  fidelium  :  mutato 
tempore  >  jam  fuperftitiofum  efle  fignificavit-  lnttr  omnia  ilia  decern  praecepta3  So* 
lum  ibi  quod  de  Sabbato  pofitum  eft,  figuratc  obfervandum  prxcipitur.  Ifidor.  Poft- 
quam  Chiiftusinfepulturafuaejus  figuram  adimplcYit,  obfeivatio  ejus  quicvii, 

Anaft, 


T.  B.  His  Tenent  Henticatt. 

,i  ■  .      . 

Anaft.    Sintita.  contempt,  in  HexamJi.j. 

Damafcen.  Orth.jid.  li.^.ca.i^. 

Raban.  Manr. inftit.  Cler.  li.i.ca.qz.  An* 
dronic.conft.c.jud  c.jZ.Concil.Parif.CA.So.CQri* 
cil.Jquifgran.p.^  69.  Concil.MAtifcon.i  .ca.i. 


Thefts,  y.  T.  <B.  His  pofition  concerning 
the  leventh  day  Sabbath ,  was  both  in 
ancient  and  fucceeding  Ages,  con- 
demned as  h&reticall. 

•*%**•  Maftr.      *    It  was  thus  condemned,  in  the  2^4- 
d.  Hxxct.Epipban.  r  exes, and  in  tntCennthians :  in  the  Hebionites : 

Sr^EccT  Euflb' and  m  the  Hypfi&*rii' 

Nkep.HitiEc'.i.t.      2    ^e  ancient  Synod  of  Laodic*a,  made  a 

cap.ij.  Grcg.Na^  decree  againft  it,^.2p.Alfo  Gregory  the  Grear, 

1?  i£i!*%  affirmed  it  was  judaicall. 

judaic  pVputum      3   In  S.  Bernard's  day cs  it  was  condemned 

*W*fe  *'**?-  in  the Petrobufiani. 

rruo^er^coiiTun      4    The  fame  likewife^  being  rcvived,in  Lu- 

sabbatum.  thers  time,  by  CarolaftadinStSternebergitiSy  and 

Hswf  1 7&T!o'  ^y  f°mc  Se&aries  among  the  Anabaptifts  ^hath 

Hiftor.  Auabapt.l.  both  then,  and  ever  fince,  becne  cenfured,   as 

*&»*L  Iewifli,andHeteidalK 

d.  S.10.  AAAAAAAiKAAAA  4fcA 


17;e/ij-  4n.The  Do&rine  of  the  Church  of 
England  ,  both  concerning  the  Sab- 
bath-day, and  the  L  o  r  d's  Day,  is 

grounded 


Tl?e  Doci.oftk  Cb.  a/England  of  the  Sdbl        9 

grounded  upon  the  holy  Scripture  : 
and  upon  the  confentient  Teftimony 
of  the  ancient  Catholike  Church :  and 
therefore  the  fame  is  to  bee  received, 
and  the  contrary  ought  to  be  rejected. 

1  The  fame  is  confirmed  by  fuch  Argu- 
ments of  holy  Scripture,  as  cannot  be  folved 
or  anfwered ,  but  by  devifing  and  affixing  a  cdv.\nd\t\  0.4: 
new  fenfes,  and  novell  expoficions,  or  by  in-  ^Sm^S; 
venting  diftindions,  which  were  not  in  ufe  be-  quod  vocatur  col 
fore t he prefentqueftion was  afoot.  lumna   &  fi.rmi- 

2  The  confentient  and  unanimous  jentence  of  «dom«Dti.Qui- 
the  Ancient  Catholike  Church  of  Chrift,  ought  t>"s  verbis  tignifi- 
Hbepeferred,  before  thefintenceof private  men,  %££%£& 
unleffe  the  holy  Scripture  jhall 'apparently  contra-  inmundo,  ecded* 
diet  the  fenfe  of  the  Church.  am  *  fidam  ci«* 

The  reafons  hereof  are  many.  miniftcrio  &  oper* 

1  The  true  Church  of  Chrift,  and  ef  pedal-  voiuk  Deus  puram 
ly  the  holy  Primitive  Church,  by  Office  and  "S^S£a. 
divine  CallingDis  The  ground  &  pillar  of  truth  a.  &c.  Eleda  fegrc- 
1  Tim.  3 . 1 5 .  and  The  holy  Apoflles  in  a  plentiful  £f  <lf .  toirjl 
meajure^porvren  into  the  jame,  as  into  a  rich  [tore.  quz  e{fet  fmc  ru°* 
houfe,  all  neceffary  and  faving  truth,  to  the  end  &  m^ula,  corpus 
that  every  one  that  defmth,  might  receive  from  tt^iTc\; 
thence%the  drinke  or  water  of  life.  b  in  cam  ami;  m  de  ■ 

It  is  evident  (faith  Tertullian)  that  all  fuch  5flgjf*2i& 
Duftrine  as  accordeth  withthofe  ApoftolicaB^  Fri-  m^°  °ontuIcram , 
mitive,  and  mother  Churches  is  to  bee  reputed  qu*funt  verintis, 
found andtrue:  6ecaufethofeChurchcsyreceived  "^Z£™1 
this  I)offrine,from  the  Apoflles ,  and  the  Apoflles  powwow*. 

C        i  from 


10 


The  authority  of  Fathers. 


^^ul»,*Con-  from  Chri  s  t>  and  C  h  r  i  s  t  from  Cod. h 
&Tomncm  do-  Clem.  Alex.  The  moft  perfect  knowledge  and 
arinam  qua?  cum  ^  ^  election  of  opinions,  mujl  be  received  from 
lEmtX  ***  atom,  and  from  the  ancient  Church  \ 
&  oiiginalibus  fi-  Orig.  Thatveritj  onely  uto  becredited^which 
f«UeSaSd  differs  innothing  from  Ecclefiaftica/l authority,  d 

fine  dubio   tenen-         S.  Auguftine : e  /» 1^#fr£  EccUfl£  Veritas  W4- 

tem,  quod  ecclefia  ^^  &c.  intheWombe  of the true  Church  verity 
ftboUP<a  ChnftPo"  remaineth^andwhofoever feparates himfelfefrom 
Chriftus    a  Deo  f/^  Wombe>  he  muft  of  necepty  erre  from  truth L 

e'e/ew  -*/  /?««.  ^nc*  *n  anoc'ier  P^ace  :  irunca  nobis  limes  f ana 
/.7.cT*'F*™.~  fideitenetur^quando  termini  qnos  pofuerunt  fanfti 
d  orig. <w£ «'?;#*.  patres,nontranfferuntur,imoobfervantur ejr de- 
eA»ghpf.i7.&c  fenfantur.  The  border  of  right  faith  is  pre ferved 
i  Hypogno/t.tibs.  inviolate,  when  thofe  bounds  which  the  h  ly  Fa- 
I<fd*fll-Cre'(;A7'  thers  have  fixed,  are  not  removed,  but  obferved 

ConCll.JE.pb.  10.4.  ,  1  r      J   J  J 

c*.  z%.  Qui  nulla  and  defended. 

Apoftoiicae  &  e-      2  -piie  Church  Primitive  was  planted  and 
nbiafetamS  watered  by  the  Do&rine  of  the  holy  Apofles. 
novitiam     men-  The  fame  received  an  ample  meafureofDi- 
^fnSlu-  vine  Grace:  many  miraculous  and  fupernatu- 
bem,  hiiabomni-  rail  gifts  were  conferred  uponit:  1  Cor.  12. 
bus  audnnt :  Ne  2  cor.S.j.   Tou  abound  in  every  thing,  in  faith 0 
mlno^  antiquo?"  and  word,  and  knowledge.  ThcBiflhopSjPriefts, 
quospofucmntpa-  and  Fathers  of  thofe  Times>vvereeminent,and 
^thm^T'jrian.  excelled  men  of  later  Time  in  fan&ity,  chari- 
ot, a  QMpdnon  ty,and  venue :  their  zcaleand  love  of  heaven- 
dftatfcbdUnur°refa  tyvcritY'>  was  admirable,  and  they  honoured 
vcntum.qSeTJ  and  preferred  the  profeffion  and  maintenance 
aiiudexiftimaride,  thereof,  before  all  humane  and  tranficory 
g^S&t  good:  they  expofed  their  lives,  their  honour, 

mentionem  fecit :  in  novifllmis  temponbus  deficient  quidam  a  fide  ,  adhxrentcs 
JfpifliibuscrrorisAc.  their 


The  authority  o/Fachers.  1 1 

their  liberty,  and  vvbatfoever  elfe  the  prefenc  a  Wm.Mtrt.Di~ 
world  affords,  to  all  kindes  of  danger:  and  they  ££$£$& 
endured  the  mod  miferable,  and  terrible  pref-  «$,  nemo  tawe 
furesand  torments,  that  bloudy  Tyrants  and  aLtTquUdfl" 
Perfecutors,  yea,  and  which  Satha*  himfelfe  cL.obtruncemar! 
could  infltdt  upon  them,  for  theteflimonyof  cru««igamur,obji-i 
the  truth oicbrift.  »Andchereforc/Aw«^i-  SffJS^S 
mous  fentencey  concerning  matters  divine,  hath  mentis  cradamur  j 
al waves  bin  efteemed  in  the  Church  of  Chriffl,  ^ASJf*^ 

r     J         n  .  i       r  i   ne  non  difcedimus, 

of  greateft  authority ,  next  unto  the  lacred  fed  quamo  magi$ 

Scriptures.  in  nos  f*vitur,tan- 

r  toplures  pietateaa 

fidemq;pei:  nomen  Iefu  profitcmur.  AmbAnVfal.  118.  Cum  nihil  rrnli  freer  int, 
p'ejora  lat'rorubus  fubire>tormenta  coaSi  funt.  Cbryf.  in  Mat.  Horn.  3  9.  Flagellis  caefr 
uncisferieisianiati,infartaginemimmifli3&c.  Profper.J.vocat.  Gent.li.  z.ca.i  ?„ 
Aag.de civ.  Del,  l.iz.c.6.  Ligabantur^  indudcbaniur, caedebantur,  torqucbantur> 
urcbantur,  laniabantur,  trucidabantur,  &c.  Non  erat  eis  pro  ftlute  pugnare  >  nifi, 
falutem  pro  Salvatore  contemncre.  Tbeod.  Ser.^.^i^mvJ.  Minut.Feelix.oftav. 
I'ag'.io.  Pneri  &  muhercula?  noftra?,  cruccs  &  tormenta,  feras,  &  omnes  fupplicio- 
rum  terriculas,  infpirata  patientiadoloris  illudunt. 


Forthereafons  afore(aid,  The  Church  of  Eng-  2 \,  Aug.de  civ. Del 
land,inhcrfublike,  and  authorized  Dotfrine  ^^^S^ 
and  Religion  y  ttroceedtth  in  manner  following,  canonica  appelh- 

tur,eminentiflima» 

1  It  buildeth  her  Faith  and  Religion  «f-  ^tfbritatis.Cfc^ 

on  the  Sacred l  and  Canonic aU  Scriptures ,  of  the  EUamT'm^rTuus 
holy  Prophets  and  Apoftles,  as  upon  her  maine  "pwfeij  etianifi 
and  prime  Foundation.*  SfeSSg 

omnium  credendum  eft  Scriptutis.  Amb  At  fid. ad  Gratian.li.i  x  .4.Noloargumeii- 
to  cicdas,  fan-cte  imperator,&  noftrse  difyutationi :  Scrjpturas  intei*rogemus3interro- 
gemus  Apoftolos,  interrogemus  Prophetas,  interrogemus  Chriftum.  Clem.  Alex. 
sir om.fr. 7. c. 9.  Non  abfolute  horn  inibus  enunciantibus,  fidem  adhibucrimusjqui- 
bis  licet etiam  annunciarc  contrarium,  fed  voce  Domini  pro  bamus  quod  qua?ritur, 
frc.  qua;  eft  fola  demonftratioj  &c.  puocipium  indemonftrafcile,  &c,  Dominic* 
Scnpturaa&c.  ipfa  judicc utimur. 

C  2  2  Next' 


u  The  Tejlimonj  of  the  Ancient  Q)urcK 


'jmbrof.  Epifi.*7..  2  Next  unto  the  holy  Scripture,  it  relieth 
hjec%Tfickino^  uPon  ^ie  confentient  teliimon^and  AMthority  oi 
fl«e.  the  Bilhops  and  Pjftorsof  the  true  and  ancient 

AJiSf'EJ^M  Catholike  Church:  and  it  prefcrreth  the  fen* 

Adclpb.c. Avian. />.  ,  r  *     ,  11       £ 

3  n .  Noftra  fides  tence  thereof,  before  all  other  curious  or  pro- 
reAaeft,  &«do-  phane  novelties. 

ft^iX^  Thc  ho[y  ScriP;ure  is  the  Rwptainc  ,  and 
confirms.  lively  Spring,  containing,  in  al  fufficiency,  and 

Meifner.vbiifobr.  ab0undance 5  the  pure  Water  of  Life,  and 
jwum  nobis  facit  whatloevcr  is  neceilary  to  make  Ooi>s  peo- 

Becanus  fcribendo  pie  Wife  Unto/i/v^/^,. 

^>$rdocedrc  Jfoiam  The  confentient  and  unanimous  testimony 
icnpturimeflcnor.  ofthetrue  Church  of  Chrift,  in  the  Primitive 
■am  &  judiccm  A  cs  hereof,  is  C<tnalis,z  Conduit-pipe,  to  dc- 
■fci.  imovcro  &  nveand  convey  tofuccceding  Generations,the 
spitkom  sanaum  celeftiall  water3containcd'  in  holy  Scripture. 
S^m^S:  Th=  firft  of  thefe,  namely  the  Scripture,  is 
mus:  &Eccicfiam  offovcraigne  authority,  and  foricfelfe,  vvor- 
ceu  judicem  inferi-  fay  0f  an  acceptation.  The  latter,  namely, the 

orem  lubenrer  ad-       J.  1      /*•  r  1       n  •      •  •       a*m  t_ 

mittimus:  ideoquc  voice  andteftimony  or  the  Primitive  Church,, 
foli  fcriptur*  offi-  isaminifteriall,andfubordinaterule,andguide, 
SS  £SS&  to  prefervc  and  dired  us ,  inthe  rightunder: 
aione-nonaffigna-  (landing  of  the  Scriptures. 

mus. 

Stlneccer.  In  1  Cor.  ■  — - 

SS;^f"/;  fit  Vnfefhn  of  the  Qmnb  of  Eng- 
*"*  land,  concerning  the  former  po- 

ceeding. 

Prtftt.  To  Bi(hop/<r»v#hisworkes.  This 
'  #,  and  bobbin  the  ofenpofefton  of  the  Church 

€ 


The  Ch.  ofEng-foflowetb  the  frim!  Church] 


of England,  to  defend  and  maintaine  no  other  a  Caufab.*^  (*,</. 
Faith,  Church,  and  Religion,  fat  that  which  is  ^°^c[Xru^x 
truely  Catholike  5  and  for  fuch  warranted,  not  ££«  pratmcil; 
tntly  by  the  written  word  of  God,  but  at fo  by  eamdcmumfcdo- 
the  tepmonj  and  confent  of  the  Ancient  and  god-  K&£§£ 

ly  Fathers •  fecre,  qua?  c  fotuc 

King  Iamej  of  ever  happy  memorie  :  *****  s^r!^ 
The  King  himfelfey  togtther  with  the  Church  of  fumJfcJSL  *««> 
England  frofeffeth  :  that  hce  will  acknowledge  tls>  ficut  pcrcaru- 
/i*A  Boclrineonfi,  for  true  and necefarytofal-  JESSE 
vation,  which  [fringing  out  of  the  facred  Serif-  b  impi'mit. Vidi- 
tare*  as  from  a  FountaineJs  derived  to  thefe  pre-  bunt  Conci°n:uo- 

Jt    *  ■*  ,    *        /^/  /*         /»/       .  „r    f    r     res,  ne  quid  unqui 

/>«*  *//»£/,  £j(  *fo  consent  of  the  Ancient  Churchy  pro  condone,  do- 

4*  £jf  4  Conduit -fife.  a  ceant,quod  a  popu- 

rfc  Arch-b.fhop  of  cAy  ,  at  a  fo-  S*SS38 
lemneVifitation,  heldintheyearc,i57i.  fets  quod  confentancu 
forth  this  Canon  following:  ^//  Preachers  ^/^^VertT 
h>/7/;/7j  fA/*  Province,  (ha&take [feci all care  >t  hat  menti,q^dque^ 
they  teach y  or  deliver  no  other  doclrine  in  their  illa  n£  fcaipww 
Sermons ,  to  bee  religioujly  embraced,  and  belee-  t^\  5S 
vrt/£jr.  fAm*  hearers  the  feofle :  but  fuch }  as  be-  Epifcopi  college- 
we  confentaneous  to  the  holy  Scriptures  of  the  ^t  ,    ,  ,• 

tj       j  ckt       rr>  A  r  i  i     vVititak .dicplic.fi . 

Old  and  j\ewTejtament,  was  formerly  taught  x%7  piusmcmo 
and  cottetfed  from  thence,  by  the  Ancient  Fa-  tribuendum  eft,  fi 
thersandgodljBi^s^  SgSBC: 

Andinthishcrpraaifc  and  profemon,  the  uvx,  qaam  fubfe- 
Church  of  England,  confenteth  with  the  pra-  ^g^1***^ 
&ife3and  rule  of  the  Ancient  Church.  doquidl  quo  cnSc 

ipfi-.  Apejhlis  pro- 
piorcs,  eolongiuj  ab  erroribus  abeiamSnepf.Annot.in  Aug.c0nf.c7  .&  ^.pagt6S^. 
Patrum  fcripta  &  interpreenciones  non  modo  non  abjicimus  fed  adminmur,etiam 
cxiftimamus  ipfos  utilcm  opcram  praftitiiTc  ecclcfia:,  &  lUuftratTc  etiam  fcripta pr<>- 
ohetica  &  Apoftolica  fins  lucubratiornbus. 

C  3  Cyril.. 


i|  Vie  authority  o/"Fathcrs." 


c  cyrti.  Nos  divi-  cW.  of  Alexandria,  in  the  Ephefinc  Coua- 
aorlr^It  cell.  Wthe  Fathers  tf  this  CouneeUfoUwng 
quimur  fidem :  fie  the  faith  of Divine  Scriptures  >and of  the  holy  Fa- 
emm  iupems  vo-  thers  ofthe  Church, /hall ebtaine  thtCrowneofce- 

cationis     palraam    ,„,,/,,  /r  j     /r  ■   V»l.    /i 

lucrabtour  in       lefttaU  blejftdneffetn  Chnit. 
Chrifto,  Vincennus  Lyrincnfis,  d  Hu  that  defies  to' 

cSSt^  continue  firm,  and found  jn  right  &T™»gf*b} 
in  fana  fide,  fanus  mitjl  fence  and  fortifie  his  faith,  fir jt  of  au,  with 
nere%e!lucntlIdu"  the  authority  $  Divine  law :  and  next  to  that, 
plk!  moJUomunire  with  the  authority  ofthe  Catholike  Church. 
iidem  fuam debet:  The  fame  is  affirmed  by  the  Fachersof  the 
&$&3l  m  Councell  of  Cenfiantimple^p.i9.  By 
tatc,  mm  deinde  S-Baftl e.  Ep*6o.p. 835. And  the  Ecclefiafticall 
Catholicx   Eccie-  ftor    rcporteth  of  Gw.  Naz>.  and  of  S. '.Bafil, 

has  authontate.  •   J    ,    v  .    .      n     ,  .       *\      „,        r  1    r    r,      • 

e  B^.Fidemnos  That  in  their  ftudymg  the  Bookes  of  holy  Scrip- 
nequc  reeentiorcm  turesjhey  collettedthefenfe  of  them, not fom  their 

nequc  ipfi,  mentis  mony  and  authority  ofthe  Ancient,  who  badrecei* 
noftrx  feus,  ah-      j  tfo  rule  of  the  true  intelligence  of  Scriptures, 

1$  obtrudere  aude-    _  ,     .    .   '     .     „ ,      .     r   °  „.     r  *        l 

imis,  ne  hum™  from  the  holy  ^pojtles  by  Juccepon.  ■ 

pmentur    pietaus       Jhe  obfervation  of  the  former  rules  Js  both 

ftnt;  £Lg  e-  Profitable  and  neceffary,  for  prefervation  of 

doch  fuaius,  ea  nos  interrogantibus  .innunciamus .  f  RuffiK  tcci  hift.  lib.  t  cap.g. 
Bafitius  Sc  Gregorius,  &c.  omnibus  Grxcorum  fjeculariv.m  libris  remotis,  folis  Di- 
tmx  Scripture  voluminibus  opcram  dabant,  carumque  inte'lligentiam,  non  ex  pro- 
pria pra?fumptk>ne,  fed  ex  ma  joiutn  fcriptis 3  &  awhoiitate loquebancur :  quos  &  ip- 
iosex  Apoftolica  fuccefsione,mtel!igendi  regulam  (ufecpifle  conftabat.  g  Aug.  de 
bap'dib.  f  czp.z  6t  Quod  nos  admonet  ut  ad  fontcm  recuriamus,  id  eft,  ApoftoliCAmi 
traditionem,  &  inde  canalcm  in  noftra  tempoia  dnigamus,  optimum  eft,  tv fine  du* 
•ouatione  faciendum .  Clem.  Alex.  from.  lib. 7 .  cap:$ .  Inter  eos  viros  qui  tanti  crane 
in-ecelefiafticacognitione,  quid  reftabatdicendum  a  Marcione  aut  Piodico  &  fimi- 
.  libus  qui  non  funt  ingrefsi  recta  via?  ncque  cnim  eos  qui  pra?ccflerunt  fupenre 
.potuerunt  fapientia,  ut  aliquid  adinvenirent  iis,  qua;  ab  illis  verc  di&a  funt :  fed 
.icnc  cun  isa&itoa  cfiet,  fi-fcire  potuiifent  ea  qua;  prius  funt  tradita  •  is  ergo 
nobis  Tofus  qui  eft  cognitione  pra?ditus,  cum  in  ipfis  Scripturis  confenuerk,  Apo- 
ilolicim  &  Ecclefi.fhcamfervans  dogmatumieft;;^dinem}  reciifsime  vivit,conve 
•ntcrevangciio,^.  v  ioun^ 


iProhable  arguments  infirme.  j  \ 


found  faith  and  holy  religion,  and  for  repref- 
fing  of  Schifme  and  Herefie:  it  frceth  the 
Church  from  fcandall  and  imputation  of  no- 
velty :  and  it  addeth  reputation  and  efteeme  to 
the  Dodrinc  and  Religion,  profefiedand  re- 
ceived upon  the  faid  two  grounds:  and  laltly, 
it  comforteth  Chriftian  people  in  their  holy 
profeflion,  and  augmenteth  their  love  and  obe- 
dience to  that  Faith  and  Religion,  which  is 
both  confonant  to  holy  Scripture,  and  which 
likewife  hath  approbation  from  the  ancient 
Church. 

Thefts  ^.Topical  or  probable  arguments, 
either  from  confequence  of  Scripture, 
or  from  humane  reafon,  ought  not  to 
bee  admitted  or  credited,  againftthe 
confentient  Teftimony^and  Authori- 
ty of  the  ancient  Catholike  Church. 

i  Arguments  and  obje&ions  of  this  qua- 
lity, may  be  falfe  as  well  as  true:  and  the  Phi-  sZffi^Z: 
lofopher  well  obferves,    that  many  rimes,  chdora  mendado- 
Falfa  Cunt  probabtliora  <veris  ,  Things  falfe  are  ru?   r°,Phifma"> 

'     J    /    /V  j  t  *  °    J        r  quam   documenta 

moreprobableyan4  have  a  great tr  apparence  of  ve-  vematis. 
rity,  than  things  really  true3,   1r  ox  Khz  Medium  b  cUm.Aiflrom. 
or  ground  of  fuchobjcaions,  isnorncccflfary,  JE&JSJS 
but  contingent b :  And  contingent  propofiti-  babiliu  argumeiu 

torumJ&  aliavcro- 
rum;  Aug.  dcBapt.li.  4.C.6.  Rarioraes  anipuit,qua>  venfimiles  potiiis,quam  veras 
ciFeinvenimus.  ^mbre/.ti,  io.ejt.Si.  Fuco  quodam  probabilium  difputationuin 
ca  colorare  Yoluerum. 

ons, 


1 6  Topicall  Arguments  infirmi. 

oris,  are  of  a  dubious  quality:  and  they  caufe 
opinion  onely,  and  not  divine  faith, 

2  The  admitting,  and  crediting  of  Topicall 

arguments,  hath  in  all  ages,  opened agapto 
c  cum.Ai.ftrom.  moft  peftilentiall  Herefiesc:  Namely,  to  the 
Sta7S£  Herefies,  againft  the  blefiTed  Trinity:  and  a- 
or^,  it  fedamur  gainft  the  eternall  Deity  of  Chrift.  ThePela* 
h*rcfcs.Migisdc-  gjan  Herefie,  concerning  Grace  and  FreewiHy 
(unT  opfnabaiaqi3  and  concerning  originall  fin,was  grounded  up- 
sV^cuamfifiu  0Q  probable  reafons  :  and  fo  likewife  the 
^mm^imZd  herefiesof  £*«Vm*,&  manyerroniousdodirines 

of  Pontificians,  are  in  our  dayes  wholly  fup. 

ported,  by  verifimilous,  and  probable  reafons. 

And  as  Clemens  Alexandrinm  hath  well  obfer- 

ved :  Men  are  more  apt  to  beleeve  things  probable^ 

than  verity. 

$$$$$$$$$$$$$  $$$$$$$$$$ 

jiQmclufion  from  the  Tremifes. 

T.  B.  His  maine  Pofition,  concerning  the 
Sabbath,  being  contrary  to  the  authorifed  do- 
(Srine  of  the  Church  of  England;  and  to  the 
confentient  and  unanimous  fentence  of  the  An- 
cient Catholike  Church  3  Is  to  be  condemned, 
as  falfe  and  erroneous,  if  it  (hall  evidently  ap- 
peared the  Anfwers  following,that  the  fame 
is  totally  grounded  upon  Obje<ftions  and  Ar- 
guments, which  are  onely  of  a  probable,  and 
dubious  quality. 

T.  B. 


T.  B.  TJ)C  Sahbatb  mbrati. 


17 


T.  B.  His  Arguments  and  Objections,  exa- 
mined and  anfwered. 

In  the  folucioti  of  the  Sabbatizers  objecti- 
ons, my  method  (hall  be,  to  examine  in  the 
firft  place,  the  maine  grounds  and  principles 
upon  which  hebuildeth,  and  from  whence  he 
deduceth  his  conclufions.  And  this  being 
performed,  his  particular  arguments  being  in 
number  24 .  and  beginning  at  the  40 1 .  page  of 
his  booke,  will  eafily  be  anfwered. 


T.  B.  His  principall  ground ,  thereupon 
be  maintainetb  btiTojition,  for  tbe 
necejjary  and  perpetuall  obferVation 
of  tbe  Sabbatb-day. 

All  and  every  one  of  the  ten  Com- 
mandements  are  purely,  entirely,  and 
properly  morall :  and  there  is  nothing 
delivered,  or  commanded  in  any  one  of 
them,  which  is  Iudaicall,  or  legally  Ce- 
renioniall. 

His  maine  tf{eafons. 

1  All  and  every  one  of  the  ten  Com- 
mandements  were  pronounced,  delive- 

D  red, 


T.  B.  The  Sahhath  Moratt, 


red,and  promulgate^  one  and  the  fame 
time,  and  in  one  and  the  fame  manner, 
namely, by  the  immediate  voice  of  God, 
with  thundering  and  lightning,  and  in 
the  common  audience  of  al  the  Ifraelites, 
Exod.io.x8.  Dent.*},  n. 

2  Xhey  were  all  and  every  one,  writ- 
ten or  engraven  in  tables  of  ftone,by  the 
finger  of  God  Himfelfe,  Exod.^i.  18. 
Deut.y.xo*  Exod.p.i6*&'  J4.1.  Dent  10,4. 

3  According  to  G  o  ds  owne  ap- 
pointment, all  and  every  one  of  thefe  ten 
Commandements,  were  placed  in  the 
Arkeof  the  Teftimony,  within  the  mod 
holy  place  of  the  Tabernacle,  T>eutA  0.2. 
2  Chron.  j.io.  Heh.y.q. 

4  O&eandthe  lame  proeme,  contai- 
ning agenerall  motive  to  provoke  peo- 
ple to  obedience  of  all  and  every  one  of 
thefe  Precepts,  was  prefixed  before  the 
Decalogue,  Exod  20.2. 

5  Many  Divines  of  our  own  Nation^ 
in  Sermons,  and  written  Tra<5htes  of 
the  Sabbath,  and  in  their  Expofitions  of 
die  fourth  Commandement,  maintaine 

the: 


r. B.  lhebabbatb  Moral!.  ip> 

the  forcfaid  Pofition  ,  affirming  with 
much  confidence,  that  all  and  every  one 
of  the  ten  Commandements  are  intirely, 
properly,  and  perpetually  moral!, 

T.  B*  His  ajfumption. 

The  fourth  Commandement  y  Remember 
the  Sabbath-day  to  keepe  it  holy,  Is  one 
of  the  ten  Commandements y  andit  is  a  Pre- 
cept of  principal!  note }  placed  in  thefirH  Ta- 
ble :  and  the  observation  thertrfis  required 
in  the  Law,  and  in  the  Prophets  "frith great 
rbehemency :  and  the  tranfgreflion  punifhed 
"frith  much  fey  erity^Exod.  35  2.  Whofoever 
doth  any  work  therein  fhal  die,  Num.i'). 
32.  they  found  a  man  that  gathered  flicks 
upon  the  Sabbath-day,  &c.  And  all  the 
Congregation  brought  him  without  the 
hoaft,  and  ftoned  him  with  (tones,  and 
he  died,  as  the  Lord  had  commanded. 

ISlow  from  the  premijpsjhis  conclttjion  is 
inferred  by  nrceffary  confequenceiTherefore 
the  fourth  Commandement,  Remember  the 
Sabbath-day  to  keepe  it  holy,  Being  one 

D  2  of 


2C 


T.B.  TbeSabbath  Moral 


of  the  tenuis  purely  and  properly  moratl,an£ 
,  „    *       *  itoblireth  fhriftians  to  the  obedience  there- 

«*.  5tffr.ro  rfce  *ea-  $/   (M  IP  ell  06  the  Other  W, 
*ter.    Some  in  their    J 

(ittafprtffi  D.  B.  Oftfce  Sabbath,  pag.  40.  The 
ltd\Lhnkc  p«$-  fourth  Commandement  can  bee  no  more 
^JSLbX  partly  morall  and  partly  Ceremoniall , 
wmoreceremomau  tkan  che  fame  living;  creature,  can  bee 
obfervathn  of  the  partly  a  man,  and  partly  a  beait,  \ftg.  50* 
(S  a^perpe-  The  obfervation  of  the  fevench  day ,  and 
'£$»&  alio  the  preciferefting  from  worldly  af- 
£*£  •"'*• 5^"  faires  is  morall,neither  is  there  any  thing 

b*tb  :    there  is  as  J  J  5 

much  difference be:  in  the  Commandement  that  might  intu 

tweene  the  Sabbath  '•""%'*+  •   11 

and  other  dales,  mate  ltto be  Ceremoniall. 
^ZZI'Z-      R. B.  againft  Br  pag.  9o.  The  fourth 
fotvitt^^.  Commandement  in  every  part  thereof, 
ftir.ii.Tbeobfer-  an(j  as  jt  [s  contained  in  the  Decalogue, 

vation  of  the  j e-  ,  t|  1      r     r      r  /*<vt 

ventbdayisoftbe  is  Morall ,  and  0/  ffce  L*tt>  of  Nature, 
^tfcvnisfond  Vag  88.The  fourth  Commandement  is 
2£^^  K'  °/  *'*  L^  of  Nature,  and  thus  part 
[fNlmrV&^l  °t  C^e  Image  °f  G  o  d,  and  is  no  more 
tag.  13*  ne  obfer  capable  of  a  Ceremony  to  be  in  it,  than 

vaiion  of  the  fe-  ^L  J  J 

ventb  daywascfia-  VJ  0  D   IS. 

Mhcd  before  cbrifl 

was  promifed :  and  therefore  it  is  not  Ceremoniall  but  of  the  Law  of  Nature,  and  per- 

,f/ul.Jd«npag.x8  G.W.dSab.pag.iS.Tbe  Decalogue  beingtbe  fame  with  the  Law 

of  Nature  ts  one  and  the  Came  for  ever  :  itfollowetb  necejftrih  that  the  Sabbath  being 

*.pATt  ofibat  'Decalogue^  is  to  remake  for  ever.  Idem  pig.  z6, 

R.  C, 


T.B.  The  Sabbath  MaraB,  2, 

R.  C.  Of  the  Sabbath,  pag.  54.  This 
fourth  Commandement  participateth 
with  the  three  other  before,  and  the  fix 
next  following,  in  all  the  honours  and 
prerogatives,  wherein  they  goe  before 
all  the  Leviricall  conftitutions,  for  more 
glorious  promulgation  and  eftablifli- 
ment.  Ihey  were  pronounced  by  the 
voice  of  God  Himfelfe,immediatcly  un- 
to the  peopie :  So  was  this.  They  were 
written  in  Tables  of  ftonc,  with  G  0  d's 
finger :  So  was  this.  They  were  put  into 
the  Arke :  So  was  this.  They  were  writ- 
ten by  the  Holy  Ghoft,  in  the  Booke  of 
Exodus  joyntly  together  without  any 
mixture  of  any  other  with  them  :  So 
fbts  this  alfo,and  fee  in  an  high  place,  be. 
fore  all  thofe  of  the  fecond  Table.  iBut 
nothing  of  this  is  affirmed  of  the  Law  of 
Ceremonies. 

I.  D.Vpon  the  Comtnandements,pag.\ic}. . 
Thefe  reafons  doe  mod  evidently  con- 
firme  to  the  hearts  of  all  God's  children : 
That  the  keeping  the  Sabbath-day,  is  a 
Morall  Law,  and  bindeth  us,  and  all 

D  3  men., 


2i  T-  B.  T7;e  Sahbatb  MoralV. 

1  '        "       '     ,r  ----ir 

men,  to  the  end  of  the  world,as  much  as 
it  did  the  Iewes,  before  Chrift. 

D.  D.  ^4/>z/?Heathering.  (Paf.  54, 
The  morality  of  the  Sabbath  may  be  pro- 
ved from  the  manner  of  writing  the 
fourth  Commandement.  For  it  was  not 
written  in  paper  or  parchment,  or  upon 
leaves  of  trees,  but  in  Tables  of  (tone,  as 
the  reft  of  the  tenne  Commandements 
were,  to  fignifie  the  perpetuity  thereof. 

Idemy  The  morality  of  the  Sabbath 
may  bee  proved  by  G  o  d's  owne  pla- 
cing of  it,  for  the  Law  of  the  fourth 
Commandement,  is  not  placed  among 
the  Ceremoniall  or  Iudiciall  Lawes,  as 
though  it  had  beene  Ceremoniall,orhad 
concerned  onely  the  tradition  of  the 
Ie^es,  or  them  efpecially :  But  it  is  placed 
among  the  morall  Lawes,yea,it  is  made 
one  of  the  ten  Lawes  :  fo  that  if  it  were 
abrogated ,  there  would  remaine  but 
nine  Commandements  :  and  fo  the 
Law  of  G  o  d  were  imperfect,  which 
were  blalphemy  to  affirme. 

H.  B.  Dial  Manufcript.     Thefe  ten 

words 


T.B.  The  Sabbath  MoralL 


words,  or  Commandements ,  God 
Himfelfe  by  His  lively  voice  fpake  to 
the  people  in  the  Mount,  face  to  face  • 
Not  Co  the  Ceremonial.Thefe  ten  Com- 
mandements were  written  in  two  Ta- 
bles by  G  o  d's  owne  finger,  and  that 
twice  :  NotfotheCeremoniall.  The  ten 
Commandements  were  kept  in  the  Ark, 
in  the  Santlum  SanFiorum,  within  the 
Veile :  Not  fo  the  Ceremoniall. 


T.B.  His  inference  from  the  Premifles. 

The  Fourth  Qommandement  ,  according 
to  the  Principles  of  the  Authors  aforefaid,  is 
truly ,  intirely,  and  properly  morall  :for  it  is 
a  precept  of  the  Law  of  Nature  :  a  part 
of  the  Image  of  God:  and  no  more  ca- 
pable of  a  Ceremony  to  be  in  it,  than 
God  is:  and  it  is  as  grofle  anabfkrdity 
to  fay /tt  is  partly  morall,  and  partly  Ce- 
remoniall, as  to  fay,  The  fame  living 
creature  is  partly  a  man,&  partly  aBeaft. 

But  the   fourth    Commandemeht 

.  fpeaketh. 


^  T.B.  The  Sabbath  Mor all 


fpcakcth  of  a  Day,  which  by  divine  im- 
position ,  was  called  the  Sabbath-day : 
the  fame  day  of  the  weeke ,  on  which 
God  Himfelfe  refted  :  and  which  was 
obfervcd  by  the  lewes  and  Israelites  un- 
der the  old  Law.The  Day  in  which  no 
Manna  (e\\ :  Exod  \6. 

TS[ow  from  hence  it  is  manifeft,.  and 
can  with  no  apparence  of  good  reafon 
be  denied:  TWthe  Saturday  of  every 
weeke,  ought  to  be  the  Qniflians  Sab- 
bath-day, as  well  as  it  was  the  lewes  . 
And  on  the  contrary,  chat  the  Sunday  is, 
according  to  the  rule  of  the  fourth  Com- 
mandement,  one  of  the  fix  working- 
day  es,  and  no  more  the  Sabbath-day, 
commanded  in  the  Decalogue,  than 
Thurfday  or  Friday. 

T.  B.  Was  Jo  confident  in  his  Tojitien, 
of  the  Saturday  Sabbath}  becauje  he  Juppo- 
Jed  the  principles  upon  lohich  he  grounded 
his  arguments  tobaVe  beene  undeniable ■,  that 
he  breaketh  forth  intopafiion^  and  deliver eth 
two  dejperate  jpeecbes,  One  concerning  his 
Adverfaries,  inborn  bejiiktb  Putitanes,  that 

they 


The  Sabbath pojitive]  2< 

tktyyeilding  and  maintaining  bis  Principles, 
and  yet  denying  his  Conclufion  y  deferveto 
be  anlwercd  with  clubbes ,  rather  than 
withreafon  :  The  other  concerning  him- 
felfe  y  that  his  conference  Tfras  fo  pofjcjfed, 
toith  the  certainty  of  this  Doctrine ,  as  that 
he  "toonld  rather  loje  his  life  y  and  all  that  bet 
enjoyed  in  this  Ttorld  3  than  depart  from  the 
teaching  and  maintaining  fucb  an  apparent 
verity. 

mmmm nmnuumm 

<^>4nfa.  The  Reader  may  perceive,  by  the 
former  difputation,  that  the  whole  weight  and 
ftrength  of  the  Sabbatarian  caufe,  leancth  up- 
on this  one  pillar,  to  wit :  The  fourth  Commit- 
dement  of  the  Decalogue,  is  properly,  intirely,  and 
perpetually  Morall,  and  in  every  refpett,  both  for 
quality  and  obligation ,  equal!  to  the  other  nine 
Commandements. 

But  this  Poficion ,  ( which  for  many  yeares 
hath  raignecf,  in  Pamphlets,  Pulpits,  and  Con- 
venticles, and  is  entertained  as  an  Oracle,  by 
all  fuch  as  either  openly  profefle,  or  doe  leane 
towards  the  Difciplinarian  FadHon :  )  is  deftU 
tute  of  truth :  And  to  make  this  appeare,  I  will 
inthefirft  place  deliver  a  defcription,  and  divi- 
sion of  the  Morall  Law  5  and  of  Morall  pre- 

E  cepts: 


i|  Defcription  ofMorall  Treceptr. 


cepts  v  And  in  the  next  place  fet  downe  the  for- 
mall  and  effentiall  Chara&ers  of  Lawes  and 
Precepts,fimply,and  eternally  Morall:  Laflly, 
I  will  demonstrate  out  of  the  former,  That  the 
fourth  Convmandement  of  the  Decalogue, 
wanting  the  formall  Chara&ers  of  Preceprs 
purely  Morall,  is  in  fundry  refpe&s  of  a  diffe- 
rent quality  from  the  other  nine. 


A  Declaration  concerning  the 
quality  ofDhine  Trecepts, 

called  Morall. 


d; 


ivine  Law,  called  Morall,  isajuftruleor 
meafure,  ienpofedby  God,  directing  and 
obliging  to  the  obedience,  of  things  holy,  ho* 
neft,  and  juft  \  and  to  the  avoiding  of  the  con- 
trarie. 

The  fame  is  two- fold  :  Simply  Morall,  Or 

Morall  only  by  fome  externall  conftitution,  or 

impofitionof  God. 

AUx.Hai.i.q.i.     Divine  Lawfimply  Morall,  commandeth 

S^H&te.  or  prohibiteth  adions^good  or will,  in  refpeft 

quod  omni  tempo-  of  their  inward  nature  and  quality. 

Tt3  &  ab  omnibus 

femndum  eft  :  Et  eft  morale  fecundum  a^id,  five  ex  coocritionc ,  loci,  poputi, 

temporises. 

"Divine 


tpofttive  (Precepts'.  \y 

- — ■ i ■       ■  — .  ■  _     .       i 

Divine  Lavves  2nd  Precepts,  Morallonely,  **ug.rMtAttegim 
by  external!  conftitutiop,  command  or  prohi-  cepra  i4fs''fcrip 
bite  a&ions,  which  before  chepofitionofthe  t*>aUafuntmobi- 
outward  Law,  are  adiaphorous,  inrefpcftof  S^JJJ^  ^if" 
their  inward  nature  and  quality,  orelfegood  fumordinata.  Alia 
orevilloi>ly,by  rcafonoi  fomecircumftancc.  pmobilia,  qua  i 
ForexamplcyTGQatthebloui<)iBza(is,  or  to  vcHurummaiafc 
abftaineirom  earing :  To  worfhip  God  at  the  nuiio  tempore  line 
Temple,or  in  a  private  houfe.or  in  open  fields:  c»U«  poflunt  fica: 

«-    i  r  i       i  r         i  r   n    vel  lta    bona,    ut 

To  lay  afide  almes  ror  the  poore,  upon  the  tint  nuiio  tempore  pof- 
day  of  the  wceke,  or  upon  thefecond,  or  third  {int  fine  culPa  4i» 
day.  ■         mmi- 

^£4/'w,Lawes  positively  Morall,  are  either  a  Greg,  tamer: 
Fcrfonall  oncly  a.  Gen.  12.1.&22.2:  1  Sam.  15  ^.fr.Quxdam' 
IJ. II.  19.  1  Kinrs  12. 16.  Matth.io.g.  Luke  F«ePta  Dei  funt 

£  ^1  11       •  f       r       communia   omm- 

18  22.  Or  common  ana  genc-rall,  cither  tor  urn :  Qiuedam  fpe- 
all  mankinde,  as  the  Law  of  Polygamic  b,  and  cialiaaiiquoru,&c% 
wedlocke  wichinfome  degrees  mentioned,  Le-  m$£j?%\ 
vit.  20.  2  0,2i«  Or  elfefor  one  Nation,  Re-  -Alia  funt  peccata 
publike,  or  community  of  people:  Exod.n.  JSSS*1*'' 

**3  7?  °^C*  alia  contra  pra?cep- 

ta.  Qua?  cumica 
fint,  quid  tandem  criminis  eft, quod  de  pluribus  fimul  habicis  uxoribus  objicitur  fan- 
fto  viro  Iacob  ?  Si  naturam  confulas,non  lafciviendi,fed  gignendi  caufa,illis  mulicn- 
birs  utebatur.  Si  morcm,  illo  tempore,  atque  in  illis  terris  fiebat.  Si  prjeceptiim  j 
nulla  lege  prohibebatur.  Nunc  vero  cur  crimen  eft  fi  quis  hoc  ficiat,nihquia  &  mo- 
nbus  $1  legibus  nun  licet  ?  Idem,  de  bona  conjugal,  cap. 17 .  Piures  fsminas  uni  viro 
lcgimus  conjunc*hs,  cum  genus  illitts  focictas  fine  bat  ,&  cemporis  ratio  fuadebat ; 
aeque  cnim  contra  naturam  nuptiarum  eft. 


E  2  Proper 


2  8  MoraU  Preceptsl 


Proper  Characters  of  Lawes  and  Pre- 
cepts;  (imply  and  intircly  morall. 

Character  i.  In  all  fuch  Lawes  and  Pre* 
a  Arift.  Ethic.  #.  cep*si  the  aff  ions  commandedor prohibit ved,  art  in 
$.ca  7.  Eftaliquid  their  inward  nature  and 'quality ,good}  or  evilly  be- 
;uftum,cnamame  f0rea„y  external!  covflitution  paffeth  upon  t hew, 

conditam    legem.  J  J     ..  ,    jA      ^-        riJr-r 

caftropaUto.  mor.  andfecluding  and  attracting  thepojiUve  Law}  or 
ir.s.dijp.6.pvnfl;  cxternallimpofition  of  the Lawgiver* a 

intnnfci  habcnt  For  example: 

bonitatem  &  ho-      To  Honour  Father  and Mother^  was  an  a&rofr 

neftatcm,pcrcon-  j10neft  vertuous,and  julhand  the  contrary  was 

torrnatione  ad  re-      .    ,        '        .        .    Z.    .     'r     3     ,       T  r  .J 

dam  rationed  fe-  vicious  and  unjuft,  bcrore  the  Law  or  the  Ten 

clufa  omni  lege  Gommandonems  was  given  at  Mount  Sinai} 

ITcTn'l'.cap.io.  Gen-  9*2U  unto 28.Sem, Ham.znd Iaphet^to- 

iuftiPatrcs,  virtu-  wards  their  Father  Noah.  Ho{J>itality6  chafiity% 

tein  decalogi  con-  Fide  lit y^wwz  inwardly  vertuous  and  good  m 

^SusAani-  AbrahamJofeph,&c.  Genefis  18. 8. Heb.  13.  2; 

mis  Cms,  diligences  Gen.  3  9  * 6*8,9*  -To  adore  and  worship  the  true  and 

fclicet  Deum    cun   j  •     ■       Q^       j  h   %b       %    ^     %h    j  •  j  j 

tecit  eos ,  &  abiti-  .0  *  .  .  7. 

jientes  crga  pioxi-  torebuke  vice,  were  pious  and  righteous  actions 
Hiumabmjuftitia:  fr0m  the  beginning,  6^.4.4.26.^  8. 20,21. 
^Tccfle  aim^S*  1 2,7.^  f  8>i9*dr  Genef. 5. z^with the  Epu 

r.erceos  correpto-  ftle  of  I  tide  V .  14. 

tSSSSX-.   SVhe  contl7ry:  ETe>  Friic>  uknfcs 

115  juiliuam.  kgis.  ^Adultery ,  Mart  her  i  evillConcupiJcence, Thefts 
Aix-M lib  arb.u.i  receipt.  opprcfion/falfe-Witnelfi,  Super (lition, 

&»•?•    Non  lane  ,  T ',  ,    ll     i       •;    j  J*»  l  n 

id^omaia  eft,  quia  and  Idolatry  ,Sacn  I edge  $  were  internally  vici- 
tetaturlcgc,  fed  ous, before the  outward  Law,  Gen,q..S.  &  1 2. 

d"  30.30.  6"  3 4-  2.  0*3 5 •22-  CT 37-  2 0.28.  £r 

38.16.^39.7. 9. 15. 17.-EW.1.11.  cJ*y»2> 

,/^/J.  7. 1 .  <£  M«  2 .  Char  aft. 


Moratl  Precepts..  29 


CharacJ.  2.  Good  or  evill  actions,  commanded, 
or  prohibited  by  Law  es  and  Precepts  jimp  ly  morally 
may  be  refolded  intofome  dictates  and  principles 
of  the  Law  of  Nature?  imprinted  tn  man  s  heart  at 
the  Creation. 

The  Precepts  of  the  firft  Table  require./^- 
lity>  reverence,  honour,  and  fervice  in  due  man- 
ner, to  be  rendred  to  God  Almighty :  3  and  <i  Aquin.  r.  2.^. 
they  prohibit  idolatry ,  fuperJliuon,bU[phemy ,  ^qu^  oldimn- 
and prophaneneffe.  Now  all  and  every  one  of  tur  ad  Deum,pn- 
thefe  duties,  are  grounded,  andmay  be  refol-  ££S3&££ 
ved  into  the  Dictates  and  Principles  of  naturall  datur3  nulla  parti. 
morality.  For  becaufc  the  true  and  living  ci^joneaimej* 
God,  is-  the  lupreme  Lord  and  Governour,  secuadum,ut  rev*. 
both  of  the  World,  and  efpecially  of  Manrand  Kntfem  eiexh&e- 
becaufe  Man  receiveth  his  being,  his  power,  ^gSKS.1 
his  prefervation,comfort,and  happinefle  from  pendat. 
him :  and  befides,  Man  is  in  fuch  manner  fub-  Aurcols^>i/f^7. 
je&to  God^  as  that  this  great  Lord  and  K  big  habku^^uo^ms 
hath  abfolute  power  over  him,  and  over  all  volimme  irtcifaa- 
his  anions,  and  he  may.  fave  ordeftroy,  re-  £$££$£ 
wardorpunifli  him,  according,  to  his  own  will  tfi  eft  author  om- 
and  pleafnre :  up  en  thefe  grounds  and  reafons,  wumbbhoi^nviit 
itismoft  juft,  fafe,  andbeneficiall,according  mofSum^Lbe- 
to  the  rule  of  naturall  underftanding,  that  Man,  «  fuperiortm,  & 
being  God's  Subjed,  Servant,  and  Creature,  £«SiS»fe 

nomra.  pot  eft  at:- 
tem  confiderarij  ut  omnium  produftor,  lit  omnium  provifor,  uc  omnium  (peculator 
Rich.  Med. 5.  i.37.9.4.  Ad  hoc  ut  bene  ordinctur  homocd  Detfmjoportetquod  in 
Deo  obfervet  hare  tru :  fidditatem >  ita  ut  quantum  in  l'e  eft,  nori  trans  re  rat  honorcrn 
principalis  ad  alium,  &  hoc  eft  quod  continetur  in  pnmo  praeccpto.  Opirtet  etiam 
ut  tantam  revcrcntiam  ci  exhibcat,  ut  nihil  injuriofum  in  cum  committ  it^Sc  hoc  pra> 
cipiturfecundo  prxecpto.  "poriet  etiam  quod  fibi  exhibeatr\imulatum3tanquatn  me-  ■ 
m or  bcncHciorum  rcccpcorum  ab  eo  :  &  hoc  praecipitur  teitio  prxcepto , 

E  3  doe 


jo  Xlorall  Precepts. 

doe  render  unco  his  Supreme  Lord  and  Gover- 
nour,  fidelity,  fervice,  feare,  reverence,  obedi- 
ence and  love.  \^ind  the  holy  Scripture  very 
frequently,  upon  the  former,  and  upon  other 
fuchlikenaturall  principles,  exhortech  man  to 
his  duty  towards  God:  and  reproveth  him 
for  his  ingratitude  and  difobedience,  MaL\%6. 
i^d  Sonne  honoureth  his  Father,  and  a, Servant 
his  CMaJier :  if  I  then  be  a  Father,  *vherc  is  mine 
honour?  if  I  be  a  Mafler,  When  is  my  feare  f  faith 
the  Lord  of  Hoftes^Efay  1.3  &  $.$.Itr.S.yjDttii. 
30.6.  CMd.-$.%.Mat.i%.^. 

Thedurksotthe  fecond  Tabic  may  bere- 
folved  in  like  m inner,  into  di&ate::  add  p:  inci- 
ples  of  morality.  Children  receive  from  theif 
Parents  their  narurall  life  and  bfchtgjtheir  edu- 
cation, lively-hood, &c.  "Korv oaturall reason 
and  affe&ion  enclines  mens  hearts  to  love  srra- 

o 

b  T%oPh.  Antu  titude,  and  due  refpeft,  towards  grand  Ikne- 

ocb. ad Antolyc.il.   fa(SorS.   b 

feSfthS  ^*tur*11  rcafon  pervades  mnn  to  love  his 
foium  apud Dcum,  neighbour  facaufc  of  fimilitude  of  kinde  :  be- 
fedapud  homines,  CAUh  mutuall  love  is  neceifary  for  mans  wel- 

fubici  parentibus.    c  1  r  J  j    r 

Anit.  Ethic n.s.  fire  ^nd  prelervation ;  and  every  one  defires 
Ckcro.  in  orat.  another  (hould  love  him  :  now  it  is  a  maxime 
Pott  red.  Diis  &     f 'mxmc  that  one  doe  to  others,  according  a*  hce 

parcnttbus    nemo  ni.  Vi//     i  S 

poteft  redderc  a>  would  himjelfebe  done  to. 
<l  iaie.>^e/fxcha.      *rhc  negative  precepts  of  the  fecond  Table, 
ken™;  ^uod  at  are  aH  *n^  evci7  onc  grounded  upon  natural! 
has  nobis  vita,  p  -  principles :  and  S.Augufthe  difTwjdrdi  people 
trimonmm  hber-  from      ;u  concupifccncc  by  rhis  maxime  of 

tis,amas  data  eft,    f      T  ,,VT         x  ^  /  .         .    , 

&c  the  Law  of  Nature:  £01  not  thou  covet  thy  n*tgh . 

hour's 


Morall  Precepts. 


hours  wifcjr  his  goods  ,ejrcbecaufc  thou  thy  felfe 
art  offended,  if  another  man  (hall  covet  thine.  a      3  Auguft.  in  pfar 
Charatt.  3.  Divine La.es ^d pncc^Jmply  £feg£ 
and  formally  morall,  arc  univerjall,  in  rcipc<fi  ot  imi  mi,quia  fi  quis 
perlbns,  and  in  regard  of  their  perpccuall  obli-  ?rn<fupifc:ik-  ?f^J 

r     •       k     *•*        1  lp  u    J  difphccttibi.Id.rf. 

gatic  A  For  they  oblige  to  obedience  or  pu-  nb.arbiii\.cap.i. 
nifliment,  all  and  every  humane  Creature  ha-  **oc  rcio  maia™ 
ving  the  ufc  ot  reafon:  snd  rhey  oblige  in  all  £&*.{$& 

Ages  of  the  world,  and  under  all  religions,  or  noiicm.  Quifqms 
mutations  of  Temporal!,  or  Ecclefufticall  T'?d]T  hcit 

.        .  r.     r     J      ,        ,  .       <3"od  lifai  hen  non 

government:  that  is  berore  the  Law,  under  vult,  maleN  imquc 
the  Old  Law,  under  the  Gofpell.  The  Iewes,  ^timerMGaij 
the  Gentiles,  the  Cretans,  the  Barbarians,  the  aB^iS^S^ 
Bond,  the  Free,  Princes,  htdges^  Nobles,  Pie.  Uterine  fecemis' 
beians,  Rich-men,  Beggars,  &c.  are  equally  &c-nol°^ukeran 

r  l  •    A  1  r     n/        l  ir  -t       J    uxorem  meam:nc- 

iubje  ct  to  them:  Laflly,  they  oblige  without  k>  fubftanriam  di- 
cxternall  promulgation,  by  ameaeimprefli-  riP,:i^iomcfai(o 
on  of  Nature,  feared  by  G  o  d3  in  the  confei-  ^  T&u^  cunal 
ence:  and  no  authority  of  Men  or  Angels  can  brevi  feimonec5- 
privilcdge  or  exempt  any  from  their  obli-  [^*dJ£*  $*?• 

gation.  hi  fieri,    quodTft 

i  jtifrum. 
b  Gulielm.  Parif. d.lcgxa.\ .  Nunquam  poflibilc  fuit,  aliquem  exemptura effe  a de- 
bito,  &  obligationcalicujus  iftorum.  Nulliemm  unquam  licere  potuir,non  dili^ere 
reltimcreDeum,  &  ita  de  unoquoque  ahoium.  Hac  lgitur  lex  eft  qua:non  recipit 
abrogationem  neque  dcrooationem,  neque  exemptionem,  necdifpenfationcm  ullo 
modo.  Ibid.  Lex  eft  fimpliciter,  Temper,  &ad  orwnes  acujusobfervationc  non  eft 
execptio.  Ex  quo  manifcftuai  eft ,  quia  prxcepta  &  prohibitiones  qusecunque  fiuntj 
vel£z£aefuat,pra:tei:  ha..c,  non  funtlex  £mplicitei-,fedcui&  quando. 


The 


$0 fitly e  Lawes. 


The  Characters  of  Lawes  and  Precepts 

pofitive. 

i  star.  d.  teg.  Ilia  That  Law  is  c  Ailed pofitive,  which  is  not  in- 
kx  vbcaturpoGti-  bred \  imprinted,  or  infufed,into  the  he  Art  of 'Man* 
ZSS2SSS*  h»*t»reorgr*ce:  but  it  is  mpfaij  anexur- 
gmtia;  fed  ulcra  il-  nAll  mAndate  of  a  LAwgiver,  having  authority  to 
U, ab ■ai.quo prin-  command \  And  it  harh  the namepofrtive,  from 
tcihtcm  pofitacft.  externall  impoimonor  conftitution :  andbe- 
Ueo  enim  pofitiva  caufe  it  is  added  to  the  Law  of  Nature,&  doth 
W&&I&  notneceflarilyfpringfromit. 
aon  er  eo  aece&u  The  Charadiers  of  Pofitive  Lawes3are  thefc 
H^V        which  follow: 

5  v .  fndi^crentia^  Char  aft,  i .  T^f  matter  and  things  commanded 
ii  efface  bo^i3nee  or  prohibited,  by  fuch  Lawes  and  Precepts,  areei- 
£fo,  w  -  .pro  f^**  '»  *  *«>  */W  W  quality  jr  in  refpeci  of  their 
yariantuf.  M^ru.  Circumjtances,  adiaphorous  ^  that  is,  neither  ver- 
)V7)rhmtr'd'  tU0H5  **or  virions ,  but  thej  become  good  or  evill 
tfi  p&iva'prat-  meercly  by  the  Law  and  command  of  the  Law 

ceptis  fuisaffirma-  giver.  ^ 

S^Tob"  "  -P^  example:  the  Fruit  of  the  Tree  of  know- 
^o  iadifocntu  &%*,  was  in  it  fclfc,  or in  refpeft  of  the  natu- 
runc:  vd  fi  bona,  rail  quality,  good  for  meat,  and  pleasant  to  the 
SS?S!  «)"'•  The  Lord  himfclfe  created  it.  ^^7 
ceffario  facicn<bj  creature  of  God,  being  rightly  u  fed  is  good  in  it 
kittiwTlt-  felfe->Andg°odtom*n>  Gen.  1. 31.  &  2.9.1  Tim* 
bcrc  fine  peccato^  4*4'  Manstafting  thereof  was  a  finne3becaufe 
Soto  .&]*/?.&  jur.  of  the  negative  precept  of  G  odc.  Gen.  3.17. 
Lad^/in^fu!  ^  was  not  the  natur  all  quality  of  the  fruit,  which 

tionc  vim  habent : 

idcofimt  bona,  quia  jufla;3cmah,  quia  prohibita.  c  Aug.  de civ.De\tll.\+x.\i.d. 
Gen.adlit.l*$ .  c<*/>.6.  (£■  i#  pf'jo.  Thcoph.  Antloch.  ad  ^HtolAi.  Nonut  quidam 
•pinantur3alicjui«|  noxu  vci  lctifcri  ea  arboi  tuiir/ed  inobedicntia  moms  caufa  fuit. 


The  cbara&er  ofpofitive  Trecepts]  35 


made  Adam  and  Eve  [inner s ;  but  onely  G  O  D'S 
prohibition.  Adamum  non  cibus^  fed  prohibit  us 
abtti  perdidit.  The  fame  may  bee  (aid  of  Lot  V 
Wife  looking  bade  to  So  dome, Gen.  1 9 . 2  6.  and  of 
f.fo  Prophet ■,  fent  to  Hieroboam^  who  was  killed  of  a 
Lion:for  eating  bread  in  Samaria.  1  King.  13.22. 
Char  aft.  2.  The  material  objett,  or  actions 
commanded  or  prohibited,  by  precepts  meerely  pop* 
five,  if  one  Separate  or abttraci  the  exttrnall  Uw ,  ^ff^nTbe.i.t 
cannot  be  refolved  into  any  of  the  naturalipmctples  Pofiuva  lex  eos  t  a- 

Of  morality.  tu  o]>lig?re  poteft, 

For  example:  The  Law  of  Nature  teach-  fSZfigg 
etb,  that  every  man  flia  11  love,  feare,  and  obey,  no  formatter  con. 
the  Lord  his  Creator,  and  Governour:  But  ffc^ai^°pe- 
that  Abram  muft  obey  God^  by  departing  Lvaautfrnkx,^ 
out  of  Vr  in  chaldca,  or  by  offering  up  his  on-  imperiototaconO. 
lyfotmelfaac, Gen.i2.i.&  12. 1.2.  depended  f^M&fr 
meerely  upon  the  Lord's  will,and  pofitive  com-  *.  iLc^.umie^. 
mand,  Vafa- m  Thoff!- l 

Alfi,  the  Law  of  Nature,  prohibitcth  one  *^£^&^ 
neighbour,to  rob  or  defraud  another,and  if  any  modum  regui*,  & 
offend  in  thiskinde,  hee  muft  make  reftitutiom  ™^r*'  *9j* 
but  thai  one  Ifraelite  robbingor  defrauding  ano-  imponitur  per  hoc 
thcr,(houldreftore  fourefold  tor  one  Sheepe5or  j|uod  appH«tur 
five  Oxen,for  one  that  was  ftolne5was  meerely  &^SfaSr!S 

pofitive,  £*W.  2  2.  I.  3,&C.  dead  hoc  quod  lcr 

Ck*f.  3.  Lams  and  Precepts  merely tf,.  SS^gJ 
f/itf,  w/zg*  onely  the  Per  fins,  the  State,  or  Nati-  propnum  legis,  o- 
on7and  Republikc,  upon  which  they  are  impo fed  by  porter  qu6d  appli- 
the  Lawgiver :  *  or  to  whom  they  are  publijhed  "Xkc^Lexk 

regulari  debenr. 
Talis  autcm  appiicatio  tit  per  hoc,quod  in  noutum  eomm  dedacitur.ex  ipfa  promul- 
gationc.  Vnde  pvomulgatio  ipfa  ncceflaria  eft  ad  hoc,  quod  lex  virtute  fuam  habcat. 

F  bj 


;4  The  Sabbath  net  ftmfly  MoraU. 

by  a  legall  promulgation  :  and  tbej  continue  in 
fine,  during  fuch  time  only  as  the  Lawgiver  hath 
fixed  and  appointed.  Alio  in  many  cafes  they  may 
be  di/penfedrvithal,asz^Q2ttQth  in  David's  exam- 
pic,  i  Sam. it. 6.  Mat.n.^.  andinthc  Man 
cured  of  his  infirmity,  carrying  his  Bed  upon 
the  Sabbath  day,  contrary  to  the  divine  Law, 
Ier.ij.2i.  Uhn%.  io. 


An  application  of  the  Premifles,  to 
the  Law  of  the  fourth  Commande- 
ment. 

The  fourth  Commandement  of  the  deca- 
logue, in  refpeft  of  the  luerall  and  particular 
objed  thereof ;  tvanteth  all  the  effentiall  cha- 
racters of  divine  precepts  (imply  morall. 

i  The  day  of  the  Weeke,  which  is  comman- 
ded to  be  kept  holy,  by  refting  from  fervile  la- 
bour, is  the  fame  day,  on  which  God  him- 
felfe  refted,  Gen.  z+ i.  and  which  the  lewes  and 
Israelites  obfer ved  from  CMofcs,  untill  the  voca* 
tion  of  the  C entiles. 

But  fecluding  and  abftra&ing  the  divine  po- 
fitive  Law,  there  was  norcallholineflcinthis 
Day,  more  than  in  all  the  reft.  Every  day  of 
the  Week,  had  one  and  the  fame  efficient  caufe* 
namely,  Divine  Creation  :  and  all  times  and 
things  created  by  Go  d,  were  very  good. 

Cenefis 


Tlx  Sabbath  notjlmply  moraB.  *# 

Gencfis  1.31.  The  Prophet  Z>4i>/Wfpeaking  of 
all  dayes  and  nights,  faith  :  The  day  is  thine ^ 
And  the  night  is  thine,  thou  haft  prepared  the  light 
and  the  Sun,  PfaLja..  \6.  Every  creature  of  God 
is  good,  1  T/w.4. 4.  and  as  Chrift  is  Lordof  the 
Sabbath,  CMatth.  12.  8.  So  1  ike  wife  all  day  es 
and  times,and  all  other  creatures  are  fubjedl  to 
his  providence  and  dominion.  G  OD'spofitive 
precept  onely,  either  immediate,  asm  the  Old 
Law ,  or  mediate  by  his  Church,  as  in  the  time 
of  the  GofpelI,makes  one  day  more  holy  than 
another:  not  by infufing any reall fandlity in- 
to the  fame,  but  by  applying  it  to  a  facred  and 
religious  ufe. 

The  Sabbath  therefore  of  the  fourth  Com- 
mandement  wanteth  the  firft  Character  of  a 
precept  (imply  and  intirelymoralh 

2  If  the  Divine  pofitive  Law  (hall  bee  ab- 
ftraded,  the  religious  and  neceflTary  obfervati- 
onofthe  feventh  day  of  every  Weeke,  rather 
than  of  the  firft  or  fecond,&c.  cannot  be  con- 
cluded, or  inferred  from  any  principle  or  di- 
date  of  the  Law  of  nature. 

Tor  the  Law  0  future  teacheth,  that  the  true 
and  living  God,  ought  to  be  worshipped :  and  that 
*  Efficient  and  convenient  timers  to  be  fet  apart 
for  the  fame* 

But  the  fourth  Commandement  appointeth 
the  feventh  day  of  the  Weeke,  to  be  an  Holy- 
day,  in  memory  of  the  Creation,  and  becaufe 
God  Himfelfe  refled  on  that  Day :  and  it  pre- 

F  a  fcribeth 


3d  The  Sabbath  apofitive  frecepi. 


fcribeth  the  manner,  to  wit,  by  ceflfation  and 
abftinence  from  weekely  labour :  Wnoneof 
all  thefe  particulars,  to  wit,  neither  the  fixed- 
Day,  nor  the  end,  nor  the  forme  of  obfervatu 
a  i\\sC'm\.£a.d.  on^areconclufions  of  the  Law  of  Nature,  but 
¥uofvaiafieges'  they  depended  meerely  upon  Crfi  pofitive 
jabcntur ,  cum  in  Law,  and  inftitution, 

commune    fx&x  3 

Sot^j^&jur.  3  The  Law  of  the  Sabbath,  wanteth  the 
a.Lqutp.uart.*.  laft  character  of  Divine  Precepts  formally  and 
^vtrtusiegts  fimP!y  moral!.  *For  it  was  not  publijhed  and 
in  eo  confiftit ,  revealed  by  promulgation  to  aUmankinde,  but  on* 
f od  wtowgpi*  iyft0  tfa  ievves.  m£  ifraelices  WProfelytes: 
dirigat.Rcgukau-  the  oblcrvation  thereof,  according  to  the  rule 
tem  &  meafura,  of  the  Law,  obliged  not  perpetually,  for  in  cafe 
?£*Sm£  of  urgent  ncccfficy  it  might  be  omitted,  and 
plicctur  rebus  mc-  the lewes  themfelves  might  labour,  and  warre,. 

teiT^c-uh^tunc  ancl  ^&ht:  in  batte,I>  anc*  carry  burthens,  and 
ckmumclvjbu^p-  performe  laborious  workes,/^.(5. 15. 1  Kings 
plicatur  /•quando  20.29.  lohn  5*.  io.  But  Precepts  (imply  mo- 
^ffSTnt  «M refpeftof  their  negative  part  oblige  per- 
titiam.  petually,  and  they  may  in  no  cafe  be  tranfgref- 

b  chryf.  in  Mat.  fecj .  for  [t  \s  an  infallible  maxime  touching 
^Tpe4c0c'itaomni-  Precepts  purely  marall:  Pr&ceptanegativa  It- 
no  funt, nulla  un«  gantfemper  &  adfemper^.  Negative  precepts 
SffiSC  have  a  perpetuall  Obligation,  and  they  may 
ncq;  homicida,  a  be  tranfgrefTed  at  no  time,  and  upon  no  occa- 

pcr  iracundiam  fe 

ftcifledicctj  ne que  Adulter  li  per  cupiditatem  fccommiluTc  a{Tcv'crabit,unqu.im-fa- 
nsfaciet,  &c.  Hie  autcm  (Cbuftm)  in  lege  Sabbati,  cum  famisneccflitatemadft- 
tisfactionem  attulerit*  ab  omni  illos  (Aifciptdos)  crimine  vindicavit.  Aquinas,  2,2. 
q.-$l .  ar  1.  IVxeepta negativa legis  prohibent  actus  peccatorum,  $tc.  Adus  autem 
peccatorum  funt  fecundum  fe  niah  jnec  ali^uo .tempore  vei  loco  bene  fieri pofluntj&c.. 
Uieo  obligant  fempcr  &  ad  fempcr. 

fion 


The  Sabbath  not  Jttnply  Morall.  37 

fion.    Rude  the  Hiftory  oilofephyCen.  39.9. 

Out  of  the  former  defcription,  of  Divine  . 
Precepts,  (imply  morall  5  and  Divine  Precepts 
meerely  pofitivej  This  conclufion  folio weth : 
r/jMftheLaw  of  the  fourth  Commandement 
concerning  the  religious  obfervation  of  the  fe- 
venth  Day  was  not fimply morall:  becAufelt 
wanted  all  the  infeparable  Characters  of  fuch  r* 

Precepts,  and  on  the  contrary,it  was  onely  po* 
fitive,  and  temporary. 


$§§M$$§$$$$$  $$$$$$$$$$ 


\ 


\4n  Objection  agatnU  the  former  Argu- 
ment. 

Although  it  be  granted,  that  the  Law 
of  the  fourth  Commandement  conccr-  Mt 
ningthe  particular  day  fpecified  therein, 
was  pofitive:  yet  the  obfervation  there- 
of may  be  perpetuall/or  the  reafons  fol-  _ 
lowing.  1.  The  Law  of  the  Sabbath 
was  impofed  upon  Adam  and  upon  all  N* 

his  pofterity,  Gen.z.i.  2.  The  whole 
Law  of  the  Tenne  Commandements 
obligeththeGe/zfi/ex  as  well  as  the  lews. 
For  Chrift  himfelfe,  and  after  him,  the 

F  1  holy 


<u 


XN 


3 8  The  Sabbath  not ftmply  Moratt. 

— 

holy  Apoftles  ratified  and  confirmed  e- 
very  jot  and  title  thereof. 

Therefore  the  fame  may  be  pcrpetuall, 
although  it  be  admitted,  thatatthefirft 
inftitution  it  was  pofitive.  For  the  will 
of  God  the  Lawgiver,  may  make  Com- 
mandements  to  be  of  perpetuall  obliga- 
tion, whatfoever  their  inward  quality  is. 

A*[w.  i.  The  former  reply,  deftroyeth  the 
Tenent  both  of  Saturday  and  Sunday  Sabbat  a- 
rians ,  who  affirme,  that  the  Precept  of  the 
Sabbath,  is  of  the  Law  of  Nature. 

2  If  it  be  a  Precept  meerely  pofitive,  it  can 
oblige  thofc  people  onely,  upon  whom  it  was 
impofed,  and  during  fuch  timeoncly  as  the 
Lawgiver  hath  appointed. 

3  All  arguments  ufed,  either  by  Saturday, 
or  Sunday  Sabbatarians,  to  argue  that  the  po- 
fitive Law  of  the  Sabbath,  ought  to  be  obfer* 
ved  under  the  Gofpellareofnoforce,  as  will 
appeareby  the  particular  examination  and  fo- 
lucionofthem. 


jfn 


GcncCui.  Verfei,%.  19 

An  objection  out  o/Genefis  2.  ^verf.  ij. 

T.  B.  <^*t  the  Creation,  God  fancJified 
the  [event  h  day,  and  made  it  an  Holy.  day.  And 
whereas  other  dayes  were  holj,onely  by  dejlination, 
This  was  fuch,  both  by  Deflinatton,  and  alfo  by 
Confecratton  :  For  it  plea  fed  G  o  d  to  fanttific 
this  Day ,  at  the  very  Creationofthe  World,  Ma- 
king Htmfelfe  our  Samplar  and  pre  ft  dent  in  it, 
and  beginning  it  in  his  owne  Per  [on.  And  this 
Sabbath  of  the  Creation  was  not  onely  exemplary, 
but  alfo  obligatory.  For  if  the  ground  whereon 
Moksflood,becawe  holy  ground,  becaufe  of  Gods 

prefence  there,  What  fha/l  hinder  it,  but  that  in 
like  fort,  the  day  wherein  God  Him f el fe  retted^ 
[hould forthwith  become  an  Holy-day  ? 

D.  D.    Againft  Heather.  p*g.  54.  The  O.w.d '.sabj>ag. 
Morality  of  the  Sabbath  is  proved,  from  the  time  **•  *l°k*>  before 

it  was  firft  infiituted  and  celebrated,  and  that  in  iuobejeptb^cld 

Mans  inmcency,  before  any  Mofaicall  Ceremony  ***&&,  Ocnef.  *. 

w*i*Mfe%Gm.i.3+  ;  &*#££ 

D.  B.  of  the  Sabbath,/^.  61.  It  is  in  ex-  pgnc  and' figure  of 

prefle  words  faid  in  Genefts,  rhat  Cod  blefed  T' mf^bTrfu^o 

the  fevenrh  day,and  fan&ified  it.  A^ma/fo:fJr1h°e 

E.E.  VpontheCommandements,/>4£  90.  L*»™sghcu*n- 
7.  D.  VpontheCommandements.,/^.125.  t0   m' 

Adam  had  by  the  Law  of  Nature  >to  keepe  a  fo- 

lemnetime  to  the  Lord,  and  by  Divine  injlitu- 

tion,  to  keepe  tbefeventh  Day*  And  the  Gentiles 

alwayes  were  andtotheendofthe  world  (hall  (land 

bound  to  keepe  the  Sabbath,  by  vertue  offirfi  in- 

flitution 


4o  Tfo  Text  o/Genefis  il 


flitution,  given  to  Adam,  and  to  a/Zmankinde. 
loh.Sprint.d.sab.  Rt  b.  againft  Brierw.pzg,  198.  //  theSab- 
fag  iz. The favm-  y  th  fa  j„ftjtuteJ  in  Paradife,  andthisbeexem- 

jicatioi  of  the  ft-  J  ,  •    r     i  rr     t  /  »• 

vtnth  day,  confer-  far]  to  Men  .how canit be IcJJe than  obligatory,, 
tnctb  us  f  the  /-  though  it  be  not  delivered  in  a  forme  of  words,  ex- 

tcgrity.  R.  C.  Or  the  Chrijtian  Sabbath,  fag.  83. 

Maintaineth,  that  Abraham,  Iacob,  and  the  reft 
of  the  Patriarchs,  who  lived  before  the  Law,  kept 

tj  the  Sabbath,  &c. 

$$$$$$'$$$$§$  $$$$^$$§$$$ 

Anfwer  to  the  former  Argument  out  of 
Genefis  2. 2. 

Three  things  are  delivered  in  the  Text  of 
Cenefts,  Chap.  2.  verf.2,3. 

1  God  Almighty,  on  the  feventh  day  of 
the  Weeke  of  Creation,  hadfnijbedtbeworke, 
which  He  had  made. 

2  0*the  fame  feventh  day,  Hee  rejled  from 
all  his  worke,  which  he  had  made. 

3  He  bkjfed  the  feventh  day,  andfanSiified 
it>  becaufe  that  in  ity  He  rejled  from  all  His  worke^ 
which  He  had  made  or  created. 

But  this  Scripture  exprefleth  not  the  man* 
nerhowthe  Lord  fan&ified  this  day,  whe- 
ther by  imparting  any  fpeciall  vertuetoir,  a- 
bove  other  dayes :  Or  by  dedicating  the  fame 
to  any  religious  fervice,  to  be  performed  by 
Adamy\t\  the  ftate  of  innocency:  or  whether 

by 


The  Text  of  Genejts.  23.  41 

by  an  inward  decree  onely,  Heedeftined  that  **?&,&  poneum 

tJ  f.    .  rr         •    r  s  *'*]•     Sanctificavit 

day,to  religious  omccs,in  future  time.  d/us  sabbatu^ion 

Eminent  Dolors,  both  Ancient  and  mo-  adu&reipfa,  k± 

%  r>  •    •  •        decreto  &  deftina- 

derne,  are  of  contrary  opinions ,  concerning  tionQ{mjC{A^a 

thisqueftion.  quievit  Deus    die 

Venerable  Beda  a,  and  before  him ,  IuBin  ^ptimo.-hmciUurn 

>,     «,-,  *  a  .  diem  ordinavit  ubi 

Martyr,TertMtlian,  lren&uty  &c.  and  many  o-  faemm,  utindke- 
ther  Doftors,  both  Pontificians,  and  of  the  re-  km*  feftus  con- 
formed Church  maintaine,  that  (7*/fanaified  t^thamf. 
the  feventh  day ,  Gen.  2.  by  His  decree  and  de-  *.  Stooft,  Bon. 
ftination  oncly  5  and  not  by  any  prefent  impo-  ^SSiwSSt 

fition.  ctiiad  Gcn.2.Va- 

And  the  arguments  upon  which  this  opi-  ^h[us  An™f-  Jj 
nion  is  grounded,  are  very  weightie.  SSSS!& 

ficavit  diem  (epti- 

1  There  is  no  other  meanes  for  us  to  under-  ^jh^j^" 
(land,  what  the  will  and  ad  of  Godwzs^Gen.z.  &  veiiraMemha'- 
butonly  divine  revelatidn :  and  the  holy  Scrip-  *>eri  voiuit.  c^\t 
ture.neither  makes  mention,  of  any  Comman-  fo^sfah^ri* 
dement  of  God,  given  to  Adam ,  concerning  his  data  iege,no  ante*! 
refting  upon  the  Sabbath-day  5  neither  yet  Mufcuius,/<>r.  ™». 
makes  any  hiftoricall  narration ,  o£Adm\  or  httn^X^/catl', 
of  any  other  the  Patriarkes  obfervation  of  the  verjtb.u.ca.xo. 
Sabbath-day.  Tigw  in  cafes  of  this  qualities-  Sg^Jff: 
thanafius  his  rule  is :  £uia  taciturn  eft  de  ea  re^  in  Gregival.Azorius 
Scripturis  fanttis,  cert  urn  ell.  nonprius  eveniffe :  f*%*nd<iS- . 

_,     r  r  uti ft   /  la  J  •      /  r     r       r/'b  Hieron.  mi  Afar. 

Becauje  the  holy  Scripture  ts  altogether  Jucnt  in  Cap.zi.  Quod  de 
this  matter  ,  we  may  be  affured  there  was  no  Cue h  Scripwris  aiuhori-. 

ijcitur,  qua probatur.  Iren.ll.  1 .  c. \  z.  Oftenfiones  qua;  funt  in  Scripturis  non pufTunc 
oftendi3nifi  ex  ipfis  Scripturis.  Orig.  in  Ex.  Horn*  1 1 .  Hoc  divinare  magis  eft  qudm 
explicare,ubi  quod  dicitur,  nonde  Scnpturarum  authoritate  voaait\u.Ambtof.cp.64* 
^uQdn^fqmm  legetim  nonaftw>  nee  vmm  atbitror, 

G  X?S  It 


<  ** 


42  The  Text  of  Genef.  i] 


%  It  is  repugnant  to  the  common  fentence 
of  the  Do&ors  of  the  Church,  that  God  Al- 
mightie,impofed  upon  Adamin  the  ftate  ofin- 
nocencie,  any  other  pofitive  precepts,  but  one 
only  of  abftinence  from  the  fruit  of  the  tree  of 
Knowledge :  And  from  this  circumftance,thcy 
aggravate  Adams  offence ;  Namely,  that  he  be- 
ing charged  with  one  only  negative  precept  of 
obedience,  which  was  fo  eafieto  be  obfervcd> 
c  cbryfifl.mGe*.  became  notwithftanding  a  tranfgreflburc. 

fiom-i^.&  Horn- 

16  BZn'  de  cJrm  3  The  Law  of  the  fourth  Commandement, 
deciv.Dei,n.i%.  was  not  agreeable  to  the  ftate  or  innocencie. 
€m .  n.Mandatum  j:0r  \n  that  happie  ftate  there  was  no  toilefome 
n^  nretX  hb™>  forman  orbcaft:Tfa  earth  required 
ubiaiiorumcopia,  notthe  worke  of  labot •ious  hands ,  for  f reel)  by 

TobferSJT  Gods  blefin£>  and  command  it  brought  forth 

tam  breve  ad  in  fwit  >  fo  that  man  needed  not  bee  meary  in  rvor- 

inemoria  ictinen-  king  <*,  Sweat  of  face  entered  into  the  world 

SjLi*  after  the  fall,  Go*.  3,19.  And  before  the  fall, 

adAtttoiych.iib*.  manslabour  was  matter  of  delight  and  plea- 

Stl^orioSfh4"  {uvc:R*fidesx  being  a  free-man,  hce might  in- 

mina  mamis!  nam  termit  labour  at  any  time,when  himfelfe  plea- 

foafponte  exprx-  fed.  Either  yet  was  there  any  nccefiitie  ofha- 

batfrudusfne^  ving  one  fet  day  in  every  wecke,  for  perfor- 

mo  operando  bf-  ming  religious  offices :  For  3S  Tertullian  e  ob- 

Ttm«i  dc  rati-  fCEVeCk-  Vivebat  homo  in  Paradifo ,  f ruins  Deo, 

int  &}.{,  de  proximo  amicus  :  Manlivedin  Paradife ,  in  a 

fruition  of  God,  and  as  a  familiar  friend. 

JZuamdiu  inConditorisfuiobedientiaper(litit,  in 

fuaviflmo  contemplations  Divine  leclo  requie- 

mt :  Nullam  in  ammo  poterat  [entire  efuriem, 

& 


The  Sabbath  ofGcnef.  i.  45 


&omnem  qua  ex  came  nafcitur  ignorabat  papo- 
nem f.  So  long  as  he  per  fifed  in  the  obedience  of  f  Grc-or.  M.in  7. 
his  Maker ,  he  enjoyed  continuall  reft,  in  the  fiveet  pfti-  panUentui. 
bedef  divine  cot emulation. He  could feele  nofpirl-  ******  rfal-  *  • 
tuall hunger ,  and  he  was  ignorant  ofallfe/hly  and 
carnallpafion.  Laftly ,  all  God's  creatures  were 
as  living  books,to  preach  to  man,  the  Majefty, 
andbountie  of  the  Creator.  The  Law  there- 
fore of  the  fourth  Commandement  requiring 
ceflation  from  toilefome  labour,  for  man  him- 
(dic7for  beafl,for  Oxe  and  Ajfe% for  man-fer-  g  Anaftaf.  simk, 
vant,andmaid-fervant,  and  for  the  ftranger  f^6j['%^ 
within  the  gates  5  could  not  be  in  force ,  or  of  cameios,&  afmos, 
anyufeinrheftateofinnocency:5^4«/^inPa-  ^I™105  >  iufnt: 

j.r     ,  r  1         j  1,     ^abbatum  aecre. 

radife  there  were  no  fcrvants,  or  bond-men  h,  h  Auguft.  &  c#v. 
no  perfons  or  other  creatures  needing  a  weekly  ne'hitb.w*-1  f  • 
Sabbath,  or  day  of  reft  from  toilefome  labour:  gg* JJ* 
neither  was  there  any  neceflity  of  having  a  fet  impofitapeccatori.- 
day,forfpirituallcontemplation.  nullus  n*uta  ■ in 

J  k  r  qua  pnus  Deus  ho- 

minem  condidit, 

Fourthly,  The  moft  Ancient  Primitive  Fa-  Terms  eft  hominis 
thers  affirme ,  that  none  of  the  Patriarchs ,  li-  f^rn^^J^h 
ving  before  <JM$[esy  obfervedthe  Sabbath-  cumciGonem/neqi 

cJay#  Sabbatum  obferva- 

Iuftin.  Martyr*.  In  the  dayes  of  Enoch ,  pet-  pJrite^Ant"™- 

ple  tbferved  not  Circumcifion^  or  the  Sabbath,       braham  non   fuit 

Before  Abraham  there  was  no  ufe  ofCircum-  "j£   <*»**&• 

T  1    r        *,   r  ri  J  /    /       /     „    /      oms  *  ne(luc  antc 

cijion,  nor  bef  ore  Mofes,  of  keeping  holy  the  Sab'  Mofen  celebratio- 

hath*  nisSabbati.  Adi^ 

Before  Mofes,  noneof  the  Righteous  obferved  nuHus  omn^fjul 
the  Sabbath  ;  neither  received  they  any  Comman-  ftoru  fervavit  Sab- 
dmmmbfirvcit.  he^%^- 

vr  2  TCrtUl-  yandi  accept 


44  The  Sabbath  not  obferVtd  by  (patriarkes. 


)7*T&Au&°6       Tei  rnl,iafl  k>  Enoch,  Noah5  Mclchifrdecb, 
S'cq;  Sabbatiwn-  Abel,  &n  obferved not  the  old Sabbath. 
rem  d^ms   Adm      Mclchifedech  God's  High  Priejl ywas elecled t$ 
Z^ZImu-  the  office  of  Priefihoodt  being  uncircumcijed,  and 
jus  Abel  Sec  Noah  without  Sabbatizingjr  keeping  holy  the  Sabbath: 

no  Sabbatizantcm  And  i^  ^^  fl  ^  fl^  ^  obfcrvation 
de  diluvio   libera-      r   r  r  t      r     t  J 

vit  £»o^  juftifsi-  <y  '»*  Sabbath- day  was  temporary, 
mu&nocircucisua      Iren. l.  Abraham -beleeved  God  ,  W*>  n^ 
dehocamuado«anl  ^puted  to  him  for  right  eoufneffe  ^  before  hee  was 
fiulit: Meicb'ifeduh  circumcifed,  and  without  obfcrvation  of  the  Sabb. 

S&SS2  2?*  Farther  inJhue  Tame  place  treating  of 
*an$  ad  Sace^ouu  Circumcmon ,  and  the  Sabbath  ,  iaich  as  rat 
Deiaiuaus  eft.      loweth :  *W  ^  r^«4  omnis  multitudo  eorum, 

ilren.M  4  f4.?o.         .  A ,       ,  r*  .    a .      ,  / 

i^  Abraham  fine  ^  ante  Abraham  fueruntjujti,  &eorumPatn- 
ciicumafione  ,  &  archarum  qui  ante  Mofen  fuerunt ,  fine  hijs  qua 

s"bbaf!'CrcV^t  prf*B?f*»t,  &  fintUgt  Motejufltficabantnr. 
Deo,  &  rcputatum  Like  wife  the  yv hole  multitude  ofjujl  men  >  which 
eftei  ad  jiftinam.  mrc  before  Abraham ,  and  aU  the  multitude  of 
frat" Ev'avgM.V.  Patriarchs  before  Mofcs ,  were  ju/lifed  without 
a.  6.  Meichifedecb  thefe  things  y  of  which  wee  Jpake  before  (Circum- 
tr^tfcZ  "fa"' Andthe  S^bath)  and  without  Mofe's  Law. 
pore  erat  drcumci-  Eufebius m.  Melchifedech  the  (ervant  of  the 
jus,  neq;  quid  Sab.  moJl  High  God,&c.  w as  neither  tircumcifed  in 
snodo  edo<fius,&c.  h**  body ,  neither  was  hee  taught  at  all  what  the 
beams  lob,  Scad.  Sabbath  was :  And  in  like  manner  bleffed  lob. 
XiSffSd  .  ^^twasnoCircumeifionofthehdyymr$L 
uifa  corporis  circiV  fervation  ofthe  Sabbath, among  them  (Patriarks) 

Clfi°  hisVn 1$  Ha.  ^e  **  f^erc  ** mm  am*&  "** 

batorfi  Sh^rma,      Damafcen  n.  Before  Mofe'  s  Law ,  and  Scrip* 

«juia  neq;  nobis, &c.  n  Damafc.jfc Fid.  Orib.lib.^.  cap.  *4»  Quando non erat  lex^ne- 
queScripmradivinitusinfpirata  ,  neq;  Sabbatum  Deo  facrabatur.  At  quando  Scrip- 
tura  divinitusinfpirara  per  Mo[cn  data  eft,  facratum  eft  Deo  Sabbatum /ut  circa 
Seripcura?  medicationcm  in  eo  excrcitaientur,&c. 

turc 


Tl?e  Sabbath  not  kept  by  Tatriarkesl  45 


tun  given  by  Divineinjpiration,  the  S  Math  was 
not  confecrated  unto  God.  But  when  the  Serif- 
ture ,  divinely  infyircd,  rv as  given  by  Mofes,  the 
Sabbath  was  made  [acred  to  God,  and  that  people 
might  be  exercifedin  Meditation  of  Scripture. 

Now  from  the  Premijfes ,  our  Reader  may 
well  obfervc ,  that  it  is  a  queftion  Problemati- 
cal! and  dubious ,  whether  the  obfervation  of 
the  Sabbath  was  impofed  upon  Adam,  and  his 
pofteritieinParadife  f  For  there  are  no  com- 
manding  or  imperative  words,  nor  any  fen- 
tence  declaring,or  fignifying  a  Precept ,  in  the 
Text  oiGenefis  the  fecond :  ^Wmany  learned 
Authors,  ancient  and  modcrne ,  both  Pontifi- 
cians,and  men  of  note  and  qualitic  in  the  refor- 
med Churches ,  are  of  diverfe  opinions  touch- 
ing this  queftion. 

Alexander  de  Hales  °,  a  famous  and  Anci-  o  Ai.Hai.part.^. 
ent  Schoole- man,  faith :Btfi  ante  legem  ejfet  vfM*>rnmbr.i., 
inftirala  ebfervantia.  Sabbati  fecundum  rationtm 
hone  fit ,  hoc  ejl  digne  fieri ;  mn  tamen  fecundum 
ratknempracepti,  hoc  eft  debit}  fieri  :  fed  hoc  mo* 
doproponiturinlege.  Although  it  was  infpired 
before  Mofes  Law,  that  the  obfervance  of  the 
Sabbath  was  agreeable  to  honeftie  >  and  was 
worthy  to  be  done  :  yet  it  was  not  delivered 
by  way  of  precept ,  or  as  a  thing  to  be  done  of 
dutie :  but  it  was  thus  propounded  in  the  Law» 

FrancifcusdePetigian.  P5a  Scotifty  faith,  that  pra.Petig.c^- 
the  more  common  opinion  of  Divines  is ,  that  mentar.  schouji.m 
thcobfervation  of  the  Sabbath  was  not  com-  *^<«*M«f-. 
raanded  before  Mofe's  time. 

G  3  Many 


46  71?e  Sabbath  of  Gene f.  £ 

Many  Divines  alfo  of  our  profeflion  affirmc 

mldltulns  h  4'  tfie  fame:  M*fculm  m  his  Common  places  9: 
?Gom^.  mvefiig.  Gomarus  in  two  feverall  Treatifes  r,  written 
orig.  sabb.  id.  De-  of  that  argument.  The  ProfefTours  of  Leiden f, 
ff^i£:  make  it  doubtfull,  whether  the  Patriarkesbe- 
*bc§i.  Difo.  ii.  fore  the  Law  obferved  the  Sabbath  Jor  not: 
M^  andthatitmay  be,  theinftitutionofit  began, 

Exod.16.5.  and  not  before. 

Being  therefore  a  matter  doubtfull  and  un- 
certain, whether  the  Sabbath  of  the  fourth 
Commandement  had  his  beginning  in  the  fe- 
cond  oiGenefis:  It  is  repugnant  both  to  the 
rule  of  good  reafon,  and  of  found  Divinity,  to 
ground  the  neceflary  and  pcrpetuall  obferva- 
tion  of  this  day,  upon  fuch  a  dubiousand  con* 
troverted  principle. 

Laftly,  if  it  could  be  clearely  and  effe&ually 
proved,  that  the  Law  of  the  feventh  day  Sab- 
bath was  given  to  Adam  in  Paradife,  before 
his  fall ,  or  out  of  Paradife ,  after  his  fall :  And 
likewife,ifitwerecertaine,  that  the  hoIyPa- 
triarkes,  Abel,  Enoch,  2iocy  Abraham, &c.  ob- 
ferved the  fame  :  This  affordethnot  fufficient 
demonftration,  that  the  Law  of  the  fourth 
Commandement  concerning  the  feventh  day 
Sabbath,  isfimply  and  perpetually  Morall,or 
a  precept,or  a  neceflary  conclufion  of  the  Law 
of  Nature.  F$r  fuppofing  Divine  inftitution 
in  Paradife,  or  out  of  Paradife ,  and  likewife  a 
continued  obfervationby  thePatriarkes :  This 
can  reach  no  higher ,  than  to  make  it  a  Divine 
pofitive  Law,  neceflary  to  be  obeyed ,  during 

the 


The  Sabbath  inVaradife.  47 


thctime  God  Himfclfe  appointed. 

In  Paradife  there  was  a  pofitive  Law  y  con- 
cerning the  Tree  of  Knowledge :  Therefore, 
the  imposition  of  pofitiveLawes,  was  not  re- 
pugnant to  the  date  of  man  in  Paradife. 

After  the  fall  of  man,  the  holy  Patriarkes 
received  pofitive  precepts ,  concerning  abfti- 
nence  from  the  bloud  of  beads  :  concerning 
the  difference  of  cleane  and  uncleane  beads: 
Concerning  facrifices ,  &c.  For  the  Patriarkes 
obferved  not  thefe  ordinances  by  chance-med. 
ly ,  neither  did  they  forge  or  invent  them  by 
their  owne  imagination ,  or  by  their  owne  na- 
tural! and  humane  wifdome.-But  they  being 
Holy  Prophets ,  (Efift.  lud.  v.  14.  Gen.  9.25, 
i6.Gen.  20.7.^  27.27.$  ^9. per  totum)  they 
received  the  Law  of  Sacrifices,  and  other  pofi- 
tive Lawes  by  Revelation,  by  Oracle,  and  by 
Divine  Infpiration. 

If  therefore  it  could  be  proved5that  the  Par 
triarkes  living  before  the  Law  obferved  the 
Sabbath :  they  obferved  the  fame ,  onely  as  a 
Divine  pofitive  Law ,  to  wit ,  in  f  uch  wife  as 
they  kept  the  law  of  abdinence  from  bloiad^ 
and  the  law  of  burnt  facrifices  K  Readebefore  *  zMcb.in4.pt *• 
pag.  34.  where  I  have  made  cleare  demondra-  aiun/pt'« ^ 
tion,  that  the  Law  of  the  old  Sabbath  was  a  legem  ianaificaflfe 
pofitive  law.  d,cm  t'F™™1  * 

«^u  quanquamhocnon 

ftcile&aperte  de- 
monftrari  potcft  ex  facris  Uteris  s  ego  tamen  non  contiadixerim.  Sed  quod  inferunt 
cfle  igitur  naturale  ,  ita  ut  etiam  ad  nos  pertineat,  tam  facile  fequittir  ac  ii  dicas :  pa- 
tres  ante  legem  orferebant  aniroalia :  item  Circumcidebantur,  ergo  utrunquc  eft  na* 
turale3&  a  nobis  prxftari  debet . 

T.ft  If 


4 g  Holy  ground ,  Exod.  3 


T.  !B.  If  the  ground  whereon  Mkfes 
ftood ,  became  holy  ground ,  becaufe  of 
God's  prefence there :  what  fliall  hin- 
der it,but  that  in  like  fort  the  Day  wher- 
in  God  Himfelfe  refted,  fhould forth- 
with become  an  Holy.day  ? 

Anfw.  The  ground  whereon  Mofes  ftood3 

Exedfts  3.  5.  was  at  that  prefent  time  an  holy 

place,  becaufe  of  the  Divine  apparition  of  the 

Angell, whoreprefented the perfon  of  God 

a  Aug.foExod.q.  himfelfe : a  And  becaufe  the  holy  Angell  de- 

^ciamavitadcum  clared    that  fa  fame  fhouid  bee  foeftcemed. 

Dominus    de  K»u-  . *        f.      w,  ,  t 

bo  ;  Dominus  in  But  this  holinefie,  was  onely  temporary ,  and 
Angela  anDomj-  continued  no  longer,  than  untill  the  vifion  and 
5^&4£  Oracle  of  that  prefent  time  was  ended  :  and 
ni  conciiii  Aug*,  then  afterwards  fa  at  the  giving  of  the  Law, 

Cn^inh«ntClUgkUr  lt  was^an(aified  againe,  Exod.  1  p. 23. 
b  AbuitnC.  in  ex.      /#  like  manner ,  the  feventh  Day  of  every 
q.  5.  Tem  in  fe  Weeke  was  holy  in  the  time  of  the  Law ,  and 
^X^ouh  for  the  whole  time  it  pleafed  God  to  have 

lancta  dicitur,  quia  .    r       .      .    .    .  -,/  .        -      -. 

Deus  ibi  apparuk,  lt  lo :  but  lt  is  lrapomble  to  prove ,  by  the  for- 
&u§cmibipoftea  mer  cornparifon,  that  the  feventh  Day  muft  be 
a perpetuall Holy-day,  unlefTeitbe  firft  pro- 
ved that  the  Law  of  the  Old  Sabbath  is  eter- 
nall.  For  if  it  be  onely  a  precept  pofitive,  then 
it  can  oblige  no  other  people  than  thofe  to 
whom  it  was  revealed,  nor  for  any  longer 
time,  than  the  Lawgiver  hath  appointed. 

T.B. 


The  Text  of  Exodus  20?  49 


T.  B  His  grand  Ob^eBion  outofLxod. 
to-  Dcut  j.  ire 

The  Precept  of  the  Sabbath,  wasde-  ioh.5>r^.d,Sa&; 
livered  in  Mount  Sinai,  with  the  other  &&%%£. 
nine  Commandements.     It  was  utte-  ^r'V^AlZ 

o/boDj  and  that 

ted  and  pronounced  by  God's  owne  «^:  and  that 

«  .  r  ..  .  . ',     1      r  .  -       two  feverall  time: 

and  immediate  voice,with  the  lame  Ma*  immediately  deti* 
jefty,  terrour,and  allcircumftances  of  the  VZtiamsjudk^ 
other  nine  :  to  wit,  with  thundering ,  ^Sjf 
lightning,  found  of  the  Trumpet,  fire,  ™°  ^  aaco/ 
and  imoakc,  earthquake,  bxodAp.  16, 18.  famine  common* 
and  in  the  Common  audience  of  all  the  cmfi^%ph' 

npr»n1*»  *ng  their  permanen* 

jjcupc.  cy  tvtn  mdcr  the 

The  fame  was  written  and  engraven  %$b™*thl£f 
in  ftone,  in  the  firft  Table,  with  the  fin-  **« G  <> Ds  tobiot 

r  J%  them  out)  is  as  per* 

ger  or  (j  o  d.  ^ f/w#  **  0tb» 

By  the  Commandement  of  G  o  d,  it  %snj&Z*£Z 
was  afterwards  placed  within  the  Arke  ^^^^1 
of  the  Covenant,  afwell  as  the  other  lennifefefM. 
nine. 
The  generall  Preface  or  J?roeme  of  the 
H  tennc 


^0  37;e  Law  prmounced  by  Angels^ 

tenne  Commandei)6ents,  was  prefixed, 
and  had  the  fame  reference  to  this  pre- 
cept, which  it  had  to  all  the  reft. 

Therefore,  if  the  other  nine  Com- 
mandements  for  thefereafons,  are  fim-    ' 
ply  and  eternally  morall,  the  4th  Com- 
mandement  concerning  the  Sabbath , 
muftlikewifebefo* 

i^4nfw.  If  this  argument  have  any  weighr, 
it  concludeth  for  the  Saturday  Sabbath  •  and 
not  for  the  Sunday  ,or  Lord's  Day.  It  makcth 
fome  noife  in  a  popular  auditory,  but  being  ex- 
amined, it  hath  no  more  ftrength,  than  a  bro- 
ken reed.  For  the  antecedent  or  leading  part, 
namely,  that  God  himfelfe  immediately  utte- 
red the  Tenne  Commandemcnts,  indubious, 
and  controverted,  and  the  inference  like  wile  is 
notneceflary. 

1  The  antecedent  is  dubious  for  this  reafon  : 
many  texts  of  holy  Scripture,  and  many  pro- 
found Do&ors  affirme  -  That  the  Lord  himfelfe 
did  not  utter  and  pronounce  the  ten  Comman- 
dementswithhis  owne  voice,but  by  themkufte- 
riall  voice  of  his  Angell. 

A<Ss  7.  38.  This  is  he  that  was  in  the  congre- 
gation in  the  wilderneffe  with  the  \^dnge&y  which 
/pake  to  him  in  LMottnt  Sinai,  and  with  our  Fa* 
thers. 
k      A&s  7. 5  3  f   Which  havi  received  the  Law,  by 
'-'•'  the 


Tlie  Law  pronounced  by  Angels.'  51 


the  Ordinance  of  Angels,  and  have  not  kept  it. 
Gal.  3 . 1 9 .  Wherefore  then  ferveth  the  Law  ? 
it  was  added  bee  au  ft  oftranfgrefiions,  till  the  feed 
fhottld  come,  to  whom  the  Promife  was  made,  and 
it  was  ordained  by  ^Angels  in  the  hand  of  a  Me- 
diator. 

Heb  2.2.  if  the  word  fpoken  by  Angels  was 
fledfaft,  and  every  tranfgrepon  and  di f obedience  a  Aquinas  t.%9. 
received  ajuji  recommence  of  reward,  &c*  *8' an  •*•  AP^o- 

Iohn5.37.  thtFMthtrHmftlfewbicbfent  '££*£££ 
me,  bath  borne  witneffe  of  me:  you  have  neither  legis  ad  vecciem, 
heard  his  voice  at  am  time,  norfeenehisfiape.       %ml  m  no,vo  Te- 

,  .J  1  r  1      tr        •     "amcnto    locutus 

Now  whereas  in  many  places  of-  the  Law  it  eft  Deus  nobis  in 
is  fald  5  that  Godhimklk  uttered  the  words  of  ^fc^in  vetere 
the  Pecalogue  with  his  owne  voice,  Exod.  5S|mS3Sii 
20.19,  Dent.}.!!.  This  proveth  nor,  that  perAngeios. 
Cod  Almighty  pronounced  them  immediate-  9Mi  Mofes. 
ly,  for  we  finde  in  holy  Scripture,  that  when  jr?*3"^  'TW 

it      a         1  r*        1  1  I-     P'l-ca.ij.  Nihil 

holy  Angels,  or  Prophets,  were  the  immedi-  now  eft  m  Hbrii 
ate  perfons  which  uttered  and  delivered  the  vo-  rroPh««rum,  «c 
call  and  externall  found  of  words,  the  Lord  ^J,J; 
himfelfe  is  reported  to  have  fpoken  unto  men.  nomine  Dei  roqnr* 
*Gen.iS.i.i3.  Exod.3.i.6,7.  ffiS^*^ 

Saint  Auguftine  b  is  refolute ,  that  Al-  b  AuguiL*-^ 
mighty  GOD  Himrclfe,  in  the  Time  of  **?'■  ma™  -€.9. 
the  Old  Teftament,  did  not  fpeake  to  the  1SS^vm& 
lewes  and  Ifraelites,  with  his  owne  immediate  od.  <p*p.i,  &qm 
voice,  but  onely  by  his  Angels,  and,by  his  *44  Ul9^^-u 
Prophets. 

And  when  the  Heretike  objefted,  Cur  ergo 

fcrmum  eft^dixit  Deusjt  non  dixit  Angelas  f  his 

anlwer  was,  £uia  cum  verba  jttdicispraco  pro- 

H  1  wwciat 


j£  God's  fyeaking  the  Law. 


ciaty  nonfcribitur  ingeftisjllepraco  dixit,  fed  Me 
judex  qui  imperavitut  dicer et.  Wherefore  then 
was  it  written,  God  f  pake,  and  not  rather  an 
Angell.  fpake?  beeaufe,  when  in  the  place  of 
judicature,  the  Cryer  pronounceth  the  decree, 
and  fentenceof  the  Iudgc,  it  is  not  recorded  in 
the  Ads  or  Court  Rollcs,  the  Cryer  delive- 
red this  fentence  and  decree ,  but  the  Iudge 
who  commanded  the  Cryer  to  proclaime  it. 

Andagaine  inthefamepaflage:  Stent  ver- 

bum  Dei  eft  in  Prophet  a,  &  reBedicitury  dixit 

Dorninus,  quia  verbum  Dei  quod  eft  Chriftus,  in 

Prophet  a  loquitur  veritatew^fic  &  in  Angela  ipfc 

a  Hkvom.  in  Gal.  loquitur,  quAndo  veritAtem  Angelus  annunciat  r 

a .  Qupd  ait  Apo-  &  refie  dicitur,  Deus  dixit,  &  Deus  appArnit, 

gc°losdaueft,hoc  CHm  ^u^  diCAtur  ex  perfon  a  inhabit  Amis  Dei, 

Yultintelligi,quod  illud ex perfomfervientis creAturx.    Even asby 

&SY^aS  reafonthewordofGodisinthe  Prophet,  it  is 

geius  primus  vi-  truly  faid ,  the  Lord  fpeakerh ,  beeaufe  the 

eamaafitUDeusPi°oft  Word  ofGoD  Christ,  fpeaketh  verity 
queS*  \ndudtuT,  in  the  Prophet:  and  like  wife  when  an  Angell 
mediator  loqueba-  annunciates  truth,  it  is  rightly  faid,  the  Lord 
fum  S1^  ^eaketh,  or  the  Lord  appeareth  i  beeaufe  the 
bam,  see.  one  of  thefe  is  fpoken  in  refpeft  of  the  Divine 

b  pionyf.  j4reop^  Perfon,  who  inhabited  in  the  Angell :  and  the 
gdiST nomfn  mc-  other  is  fpoken,  in  refpc<5l  of  the  perfon  of  the 
rueiunt,  qma  pri-  Creature,  who  for  the  prefent  was  God's  Mi- 

Su^pefc  nifter  andEmbatfadour.  To  the  fame  purpofe 
fos  nobis  noflra:  fpeake  S.  Hierome,  a  Dionyfitu  Areopagita  h9 

revelationes  tranf- 

raittuntur.  Sic  igitur  lex3  ut  Divinus  fcrmo  tcftatur,  per  Angelos  nobis  data  cft\ 
S.  Maximus  Scholia  in  bunt  locum  tfnmam  legem  per  Angelos  datam  effc  f.inctus 
ftcphamw  tefhtur. 

Gregory 


The  Law  hy  Angels.  jj 


Gregory  the ■Great  %  in  MordmmprtfaU  capi.  c  > 

But  if  it  ihall  be  granted  that  God  Himlelfe^  fiapparuiflcdefoi-i 
Immediatione  virtutis,  &  immediatione  fupp&»  jwur.modo  Ange- 
fiti^  not-  onely  by  hisfuggeftionybutalfoim-  nuuss'  mmVmor°ur7 
mediately  in  his  o wne  pcrfon^  uttered  and  pro-  Angeius  videlicet 
claimed  all  the  words  of  the  Decalogue,  and  JSuSwS 
confequently  all  the  words  of  the  fourth  Com-  ferviebat:  Domi- 
mandement:  This  will  not  confirme  that  Pre-  nusautem  didtur, 

|L  r        t  |,        _,  ,         quia  mtenus  pram- 

cept  to  have  beene  limply  moral!.  For  what  Jens,  ioquendi  cf- 
fufficientreafoncanberendred,  why  CWhim.  ficadam  miniftra- 
fclfc  may  not  deliver  a  pofitive  Precept  by  his  ^SS& 
immediate  voice,  as  well  as  a  Precept  fimply  regitur,  &Perob- 
morall  i  God  Almighty  fpaketo  Abraham  nine  ^j^^g10* 
feverall times  in  the  Booke  otGencfis.  He  fpake  Dominus^omhla- 
likewife  frequently  to  Mofes :  and  to  lob,  and  to  tarjd.mr.n*B.c. 
bis  three  friends,  lob3*-*-&  4*-7-  and  to  Eli.  %£$»£& 
a*)  i  Kings  19.9. 12.  and  to  David,  1  Sam.  23.  ftinguirui :-3  aut  pec 

12.  &30.  8.IO.  nusC\o ^u?0^ 

At  the  delivery  oi  the  Levit'c.ill  and  Iudjci-  p^rA^elicamde! 
all  Lawes,  the  Lord  Himfelfe  fpake  to  Mofes  \  aturam  ejus  ad  nos 

»»fr  D'33  /««  f  f«"  v  >'■ -IK*  *#'  "  &*#&& 
^w/frtf  to  his  friend,  Exod.  33.11.and  r\^h  HD  ¥iXm loquitur, fo- 
mottth  tomouth.  T^um.n.S.  Deutt<$ .31.  Stand  l^J^sir^  ^Qrf 
thou  here  with  me,  and  I  will  tell  thee  all  the  Com-  pCntl£&;  j°  verbo 
mandements^  and  the  Ordinances  and  theLawes  e  jus,  fine  verbis  & 
which  thoujhdt  teach  them,  Exod.20.2 1,22.  ffiTftS! 
But  this  immediate  and  perfonall  (peaking  r«.  6.  Viditocuh? 
o£God  Almighty  to  Abraham,  lob >  Mofes,  &c.  C^M  Dei  gio- 

,  it&t  •  f  r  ft  ii-  mm,&  audivit  au- 

madenotall  his  preccpts5and  dictates,  delive-  ribus  Dcivocem/ 
red  inthis  manner,  fimply  and  eternally  mo-  Amb./.r.zr^.Ar*- 

1    *  /?;■  ille  quo  nemo 

prxfentius  Deum  viditj  ncq;  furrciit  in>plius  in  Ifrael  Prophets  qui  Dcii  feck  ad  fe- 
ciem  ficiit  Mofct  videretaHe  qui  40,  diesis  aim  Deo  jvtgicer,  &  noftibus  ftiit,  cum 
legem  accipcrct  in  Monte,  &c.  •  Q  1  rail » 


^4  Tfo  ^ritbig  the  Law. 


rail :  for  fome  of  them  were  perfonall,  Genets 
i7.x.and  many  of  them  were  ceremoniall5and 
judiciall. 

2  If  the  Lord's  immediate  6r  vocall  pro- 
nouncing the  Law  of  che  fourth  Commande- 
ment,  proveth  it  not  to  be  (imply  and  perpetu- 
ally morall:  then  the  writing  and  ingraving 
thereof,'\vith  the  finger  of  God  in  a  Table  of 
ftone  :  and  the  placing  of  it  in  t  he  Arke  of  the 
Covenant,  are  notfufticient  to  prove  it  to  bee 
fuch. 

For  thefe  were  onely  circumftantiall  acci- 
dents, which  made  no  alteration  of  the  inter, 
nail,  and  naturall  forme  or  quality  ofthema- 
teriall  objeft  of  this  Commandement  :  and 
Aarons  rod,aad  the  Pot  of  Manna,  were  placed 
a  Aug.  in£xdd.q.  m  che  Arke  of  Teftimony  \  afwell  as  the  Law 
105.  in  Area .jaffa  ofthefourth  Commandement,  Heb.g.q.  The 
^ncpo»i,  Lex,&  fi     k      f  Btutmnomj  alfo,  not  being  totally 

Minna,  &   Vnga  .    J       rJ  &  7 

Aaron.  Gngen  in  morall,  was  placed  m  the  iide  ot  the  L^rke  ef 
jolb.kom  1.  Ar-  tfa  Covenant,  Deut.  3 1.26. 

cam  Tdtam.  Do-  r 

mini ,  in  qua  Lexa 

■H.  B.  (Dialog,  manuscript.)  writing  the 
ten  Commandements  in  ftone,  was 
a  note  of  their  perpetuity,  lob  19. 24. 
0  that  my  Tbords  Tvere  now  Written,  0 
that  they  There  Written  even  in  a  Booke, 
andgraVeq  Tbitb  an  Iron  Ten  in  Lead}  or 
inflow  for  ever  I  Jnf. 


The  Troeme  of  the  Decalogue]  c^ 

Lsfnf.  Writing  the  tenne  Commandements 
in  ftonc,was  a  figure  and  reprefent  of  baranefle 
of  heart  in  the  Israelites  a,2  Cor.^.i^.Ezec.i  U 
iP.  &  36.16.  andnoz  of  the  perpetuall  obliga-  )!g£gg& 
tion  of  the  fourth  Commandemcnr.    For  i$-  popuius  legem  di- 
Jhua,  wrote  upon  Jiones  arebearfall  of  the  Law  of  S,t0  Dci  ^riptam 
Mbfes,  /*  f/;*  pre  fence  of  the  children  of  Ifracl,  55°  fi^£id» 
IoB).S.32.  But  a  great  part  oiMofes  his  Law,  djrimm  cordis  a- 
waspoficiv'eandlegally  ceremonial!.  JTSSmSE 

3  The  proemc  £/>A*2>cW0£//*confirmeth  tun. 
not  the  naturall  and  perpetuall  morality  of  the 
fourth  Commandemcnr.  For  befides,  that  this 
Proeme  had  fpeciall  relation  to  the  Children 
o£lfrael\  whom  God  delivered  out  of  /Egyp-  bGW 
tianbondage,and  was  ufedas  a  fpecial  motive,  sab'pag'ii  intbe 
to  that  ftifFe-neckcdNation,toperf\vade  them  M  c^mand.  i 
to  obedience  :  Wee  reade  in  Dm   the  fame  Zt^Lt 
motive  ufed  by  Mofes,  to  perf wade the  ifra-  thee  out  of  the 
elites  to  obferve  the  whole  Law,  both  morall,  L^nd  °J  ^^: 
and  ceremonial!,  and  judicial!,  Bent.  6.  i^ume* others-. 
When  thy  f on  jh all  asktheeintimeto  come^  what  btttwecmaymhtr 
mane  thefe  Teftimonies  and  Ordinances ,  and  ^eftX 
Lawes,  which  the  Lord  our  God  bath  commanded  dageofftn.oroHtof 
jou:  21.  Then  thou  /halt  fay  unto  thy  fonne,  we  tbe^ndageof  Fq* 
were  Pharaoh's  bondmen  in  Mgypt^  but  the 
Lord  brought  us  out  of  Aigypt,  with  a  mighty 
band.  21.  Andthe  Lord /hewed fignes  and  won- 
ders,great  andevill^upon  JE^y  pr,  and  upon  Pha- 
raoh, &c.  24 .  Therefore  the  Lord  hath  comman- 
ds to  doe  all  thefe  Ordinances^  &c* 

T.  B, 


5* 


G  o  d  s  Writing  the  Law. 


T<  B.  At  a  private  Conference  argued 
in  manner  following. 

It  is  found  in  Scripture  that  Goo 
himfelfe  wrote  fomeLawes,andM)/^ 
wrote  other.  But  Mofes  wrote  fiich 
Lawes  as  were  temporary,  and  there- 
fore aboliflied  under  theGofpell.  And 
God  Himfelfe  wrote  not  in  Tables  of 
flone  any  temporary  Law,  but  every 
one  of  the  Lawes  written  by  Him  were 
eternall 

Now  the  Law  of  the  Sabbath,  was 
one  of  G  o  ds  Lawes  written  in  the 
very  heart  of  the  Decalogue,  with  his 
finger- 
Therefore  this  Law  of  the  Sabbath 
was  fimply  and  eternally  morall. 


Anfw. 


God  s  Writing  the  Law]  ^ 

Anfw.  G  o  d's  writing  offorae  Lawes, 
and  CMofes's  writing  of  other  Lawes,  made 
not  a  form  all  difference  betwixt  all  the  Lawes 
which  were  written  according  to  this  divers 
manner.  For  many  Lawes  written  by  Mofes 
in  the  Decalogue,  were  properly  and  perpetu- 
ally morall.  Deut.  15.7,8.  If  any  of  thy  bre- 
thren with  thee  bee  poore,  &c.  Thou  Jhalt  open 
thy  hand  unto  him,  and  J})  alt  lend  him  fufficl- 
ent  for  his  need.  Leviticus  19. 17.  Thou  [halt 
mt  hate  thy  brother  in  thine  hearty  but  thou  Jhalt 
plainely  rebuke  thy  neighbour,  andfujfer  him  not 
tofwne.  Deut.  10.19.  Love  y  e  the  fir  anger  >&c. 
Lev. 19. 14.  Thou  Jhalt  not  put  aftumbling-block 
before  the  blinde. 

2  Concerning  God's  own  writing  of  Lawes, 
there  can  no  fufficient  reafon  bee  rendred: 
wherefore  a  temporary  Precept  may  not  as 
well  be  written  with  his  finger,  as  delivered  by 
his  internall  inspiration. 

3  God's  writing,  was  his  forming  and  crea- 
ting, by  his  power,  the  externall  chara&ers1, 
letters,  &c.  of  the  ten  Commandements.  But 
it  appeareth  by  the  example  oilon^s  Gourde 
Chap,  4,6.  and  by  many  other  inftances,that  all 
things  immediately  formed ,  and  created  by 
God,  arenoteternall.  \ 

4  If  Gods  immediate  fpeakiog  and  wri- 
ting argueth  precepts  thus  fpoken  and  written, 
to  be  perpetually  morall:  Then  his  not  writing 
of  Precepts,  argueth  them  to  bee  temporary. 
Tor  proper  figncs  and  afif edtiofls  conclude  both 

I  affirmatively. 


God'sVtf  tfffg  the  Commahdimentsl 

affirmatively  ,  and  alfo  negatively.  For  ex* 
ample  ••  Micaiah  the  fonne  oilmlah,  was  a  true 
Prophet,  becaufehewasinfpiredbyCfl/.  But 
Zidkiah  the  fonne  ofchenaanah,  was  not  a  true 
Prophet,  becaufehe  was  not  infpired  by  God, 
i  Kings  22.  ^aron  and  his  Sons  werePriefis  of 
the  Lord,  becaufethey  were  called  and  anoin- 
ted according  tothelawandcommandemeac 
of  G  o  d  :  but  Korah,  Dathan,  &c.  were  not 
the  Lord's  Priefts,  for  they  received  no  fuch 
calling  and  un&ion. 

Itflike  manner,  if  the  Lor  d's  immediate 
fpeaking,  uttering,  and  writing,  doth  conclude 
by  a  neceffitry  inference,  that  all  Precepts  ut- 
tered and  written  in  this  manner,  are  {imply 
and  perpetually  morall:  Then  on  the  contrary^ 
all  Precepts  wanting  this,  are  meerefy  tempo- 
rary.  ##f  thefalfity  hereof  is  evident,  by  ma- 
ny inftances :  namely,  Be  not  drunken  with  wine, 
wherein  is  excejfe:  Let  not  the  Sungoedowne  upon 
your  math.   Be  not  forget  full  to  lodge  ftr  anger  u 
Forgive  one  another  y our  trefpajfes.  Let  no  corrupt 
communication  proceed  out  of  your  mouths, but  that 
which  is good^to  theufeof  edify  ing.Mzt.  10.16.  Be 
ye  wife  as  Serpents,  and fimple  as  Doves,  lb.  12. 
36.  of  ever}  idle  word that  men  fpeake,  theyjhall 
give  an  account ,  at  the  Da^ofluagement. 
i  Novo  although'  thefe,  and  many  other  fuch 
like  Commandements,  were  not  immediately 
tprcnounced,by  Qod  Almighty, nor  written  with 
his  finger  in  Tables  of  (tone  ±Tbey  are  not  with- 
ftaoding  fimply  and  eternally  morall.  And  from 

hence 


Matth,  5.  roerf.  17?  jS 


hence  it  is  evident,  that  the  Lord's  immediate 
writing,  &c.  is  not  an  infcparable  property,  of 
Precepts  purely  and  perpteually  morall :  But 
notwithftanding  this,  they  may  be  pofitivc  and 
temporary. 


T.  B.  His  ObjeBion  outoflAattK 
Chap.  jr.  vei i.iy,  &c. 

Matth.  J.  17.  Thinke  not  that  I  am 
come  to  deftroy  the  Law  or  the  Pro- 
phets: lam  not  come  to  deftroy  them., 
but  to  fulfill  them, 

18  For  verily  I  fay  unto  you,  till  hea- 
ven and  earth  pafle,  one  jot  or  title  fliali 
in  no  wife  paffe  from  the  Law^tili  all  be 
fulfilled. 

19.  Wliofoever  therefore  fliali  brcakc 
one  of  thefe  leaft  Commandements  ± 
and  teach  men  fo,  he  fliali  be  called  the 
leaft  in  the  Kingdome  of  God  :  But 
whofocver  flial  obferve  and  teach them5 
the  fame  fhall  be  called  great  in  the  king- 
dome  of  God. 

By  the  Law  here,  Christ  under fian^ 

detk  the  Morall  Law :  for  the  fame  is  it  Be 

I  2  expounded 


£q  Matthew  5.17^ 


txpoundetb,  in  the  <verjes  of  the  Chapter  foU 
lowing :  And  fur e  lam,  the  Sabbath-day  is 
not  lejfey  than  one  of  the  jots  and  titles  of 
the  Law,  pag.118. 

I cannot  devife  what  fhould  be  more 
plainc  &  pregnant,  for  the  maintenance 
of  this  ordinance  of  God's  Morall  Sab- 
bath,  than  this  Text,  p^.451. 

Christ  in  this  Text  ratifietb  the 
Tvhole  Decalogue,  and  every  jot  and  title 
thereof,  and  He  teacheth  that  the  fame  fh  all 
continue  for  el>er7  or  untill  the  World  bee 
deflroyed. 

The  fourth  Gomniandement  there- 
fore,and  every  branch  thereof ,being  one 
of  the  Precepts  of  the  Decalogue^is  total- 
ly and  eternally  Morall. 

l£$nS&      R'C  °fthe  SabbatKpag.6^.  I/i this 
commndement  of  Scripture,  three  things  are  confiderablc : 

fancying  one  day  r  >      c 

w  (even,  is  not  ce-  Firii,  what  is  meant  by  thefc  Comman- 

ZTaTdferpetiZit,  dements  •  And  Interpreters  deliver,  they 

fi?0ye*dn^%ttb.  arethetenCommandements:  Secondly  y 
517. 

G .  W .  d.  Sab .  f  »\  B .  whereas  fame  fay,  fo  much  of  the  morall  Law  Jhall/fand  as  Cbrijl 
hath  re-eft  abided  in  the  Gofpel/herein  they  pant  that  the  Sabbath  Jhall  rema'me.  For 
Cbrift  bath  eftablijhed  the  whole  Law  >  yea,  and  b  uh  warranted  every  jot  and  title  of 
it>to  be  as  durable  as  ibe  Heavens.  And  therefore  unle(fe  we  can  Utnt  Heaven  &  tart^ 
tpfede  downtitet  m  btware  to  ta{e  oneynt  or  title  fram  tbc  law  of  God. 

by 


Matthew  5.17^  f:i 


by  the  leaft  Commandement,  is  meant 
any  one  of  the  ten ,which  (hold  be  fligh- 
ted or  difefteemed.  X/^Vd/^this/peech 
was  not  confined  to  our  Saviours 
naturall  life  only,but  it  is  to  be  extended 
ro  all  fucceeding  ages,  and  future  times. 


Anfw.  to  the  grand  Objection  out  of 
Matth.5.i7,&c. 

The  fubjeft  of  our  Saviour  s  Do&rine,  Mat. 
5.17, 18.  is  not  the  Decalogue  onely,  but  the 
whole  Law  of  God  contained  in  the  Penta- 
teuch, and  alfo  the  whole  dodtrineand  the  pre- 
dictions of  the  holy  Prophets,  who  lived  be- 
fore Chrijl. 

1  The  words  of  the  Text  are,  /  am  not  come 
to  dejlroy  the  Law  and  the  Prophets.  But  the  Law 
and  the  Prophets  are  of  larger  extent,  and  con. 
tainemore  than  the  Decalogue,  Matth.  livrj. 
l^U  the  Prophets  and  the  Law  prophefieduntill 
lehn.  Luke  24. 44.  At things  mujt  hee fulfilled 
which  were  written  in  the  Law  of  Mofes,  and  in 
the  Prophet s,  Luke  16.16.  The  Law  and  the 
Prophets  endured  untill  Iohn.  1 7. Now  it  is  more 
eafie  that  heaven  and  earth  fhouldpaffe  away  ,t  ban 
one  title  oftheLawjhonldfaik. 

I  3  Secondly, 


6£  Matth."  5".  <vtr[.  1  ?l 


Secondly ,  The  whole  Law  and  Do&rine 
which  our  Saviour  came  to  fulfill,  and  not  to 
deftroy,  is  the  fubjeft  of  His  fpccch,  Id  at. 5.17* 
But  our  Saviour  came  to  fulfill  the  whole 
Law  of  the  Pentateuch ,  and  all  things  prophe- 
fied,  and  foretold  by  the  Prophets.    And  al- 
though he  disannulled  the  oldpofitivelaw,  in 
refpeft  of  observation,  in  the  time  of  the  Go- 
a  Auguft.  cFaufi.  fpcll :  rtt  he  eftabliflied  and  confirmed  the  law- 
Mani€Ci  „m'  cf'  fall  ufe  thereof  in  the  Chriftian  Church:  and 
iir?Sabb«wm^  ^he  obedience  of  all  fuch  fpirituall  and  Evan- 
figure  noftrs  &  gelicall  duties,  as  were  fignified  and  prefigured 
S?%ftS  bythe  Ri^s,and  Ceremonies  of  that  Law  ». 

folvcre,  fed  adim-  xO.5.8.  Rom.l.lp. 

pieic  vcmt,  cum  ea  Thirdly,  All  the  Commandements Specified 
?iabanmrimpk^  by  Ch  r  i  si,  Matth.  5.  were  not  delivered 
jdmserm.Dom.in  by  God  Himfelfe  inMount£//w>.E#&/.2o. 
MoHt.iib.i.ctp.s.  For  vafe  .p.it  is  thus  written:  I  fay  unto  yen* 

Quod  ait,  j ota unu        >».-  "         .  .    ^  /»///••        / y 

autapexunus,non  rejijt  not  evia :  but  wbojoevcr /hall J  mitt  thee  on 

tranfibit  a  lege3ni-  ffy  r^  (T^fo.,  f 0>W  f  0  A///I  ffo  0f  ^  alfo  :  And 

telli«4"  n^vehd  if  any  man  will  fue  thee  at  the  Lnw,  and  take  away 
men? cxpreffio per.  fA)  ft?<tf>  let  him  have  thy  cloake  alfo  :  Andwho- 
feaioms,  qua?  per  focver  wi/i 'compeS thee  to  roe  a  mile.  ?ot  with  him 

literas  tingulas  de .   '        .  .      '       .  ,        .^       i      r  »  /•         r  • 

monftrata  eft :  in-  twame.  Give  to  htm  that  asketh,  and  from  him 
tcrquas  litetasjo-  thatwould  borrow  of  thee,  turnenot  away.  Love 
^a°unodX  y^r  enemies,  hleffe  them  that  cur fe  you,  doe  good 
fit :  apex  autcm  eft  to  them  that  hate  you  yand fray  for  them  which  hurt 

etiamipnus,  aliqua  y0uandperfeC»tt  )0U. 

in  iumma  particular J      >        l     J  J 

Qubus  verbis  oftendit,  in  lege  ad  erTefhim  minima  qusque  pcrduci.  d.  util.Cred. 

cap.  }.  Evacuatur  in  Chrifto,  non  vctus  Teftamentum,  fed  velamen  ejus.  Amb. 

Epift.76.  Plena  menfura  in  Evangclioeft:  femi-plcna  in  lege,  cu jus  plenitudo  eft 

novum  Tcftamemum.   Siquidem  ipfc  Dominus  ait  :  non  veni  legem  folvere  fed 

implere. 

Icurthl 


Chrift  s  fulfilling  the  Lawl  6*         b 


/H 

Fourthly,  The  verbe  **W*w,  Matth.5.17.  £*, 

1  am  not  come  to  de/lroy  the  Law »,  &c.    fignifieth  s 

in  holy  Scripture,  to  annihilate,  to  demolifh  or  // 1 1£ 

pull  downe,  and  to  make  fruftrate.  ^ 

Mat.  24.2 .  Tkrc  (ball  not  one fone  he  left  upon 
another,  which  jhall  not  be  demolijhedjs  ivrf  t$ar  flof 

Efdr.  5 . 1 2.  The  King  of  Babylon  deftroy  ed}  dc-  ^W/L 

rnolified  this  hovfe,  k*Mmo*.  £l  t-ff^ 

A<3s  5.3  8.  If  this  counfellcr  this  rvorke  be  of 


mtn^  x*l*\uM7i-mb  it  will  be  fruftrate,  and  come  to  ^      }/ 


nothing  :  But  if  it  be  of  G  o  T>>you  cannot kat *kv- 
muJuTop*  dejlroy  it,  or  bring  it  to  nothing.  Now 
this  being  the  fignification  of  the  word  £&*& 
ca/3  to  deftroy,  it  is  inconfequent  to  argue,  That 
becaufe  our  Saviour  came  not  to  deftroy  the 
Law  and  the  Prophets  ^or  any  jot  or  title  there- 
of, by  annihilation,  or  making  them  fruft rate, 
or  of  no  ufein  the  Chriftian  Church.*  Therefore  a  Suir  d  i(g,n9. 
He  maintained  the  Morall obedience,  and'ob-  eap.n.  Nonfoi- 
fervatjon  of  every  part  and  precept  thereof ».  J^ggSE 
For  after  He  had  fulfilled  the  whole  Law,  and  gredi.  nuere  le- 
Prophets  by  his  owne  perfonall  obedience:  scrn  Pofl  imPlctii 
±And  performed  likewifc  all  things ,  which  £J^,^3 
were  foretold  and  written  of  him,  in  the  Law  oanfettffio^ecii^ 
andthePr6phetsb:  He  freed  and  delivered  the  ^tl%Xo- 
Chriftian  Church,  from  the  externall  obfer-  ris^moaii5ipfum 
vation  and  obedience  of  all  fuch  legall  pre-  jftypto*  i*p»- 
cepts,  as  were  not  limply,  and  formally  Mdnicb.n.xp.t.s. 
Morall :  2QvertbeIe(fc ,  Hee  maintained  the  QnodinProphais 

JJ  Sivc    aperte  3   five 

per  figuras  vel  locutiondm  vcl  actionum  prommebatur,  abillo  itnpleuim  cft?  qui 
aoa  YenitfolYcre  legend  (schmplere. 

honour 


64.  Chti&s  fulfilling  the  Law] 


c  ncoph.inMat.  honour  of  the  old  Law c:  and  of  the  Do&rine 
ipftnoT^gclln-  contained  therein:  alfo,  He  infpircd  his  Apo- 
troduftums  cwt,  flies  to  teach  his  Church  the  true  fenfe  and 
v^SSSi  underftanding,  and  to  declare  the  right  end, 
fct,dixit,quodnon  and  ufe  of  that  Law:  and  he  maintained  the 
deftnut  legem,  fed  reading  and  expounding  of  the  Law  and  the 
IZwq^peL--  Prophets:  And  by  his  Divine  providence,  he 
fecit  omsh  qu*  preferved  the  Scriptures  of  the  old  Teftament, 

^TTomrua  atld  eVery  J0t  atld  titlc  ther^of  &°™  b^g  loft 

mandata  legisim-  or  deftroyed,  by  tyranny  ofPerfecutors,fraud 
pievie,  qmapecca-  0f  Hereticks,  or  by  negligence  of  prophane 

turn  non  feat  >^r  J        a   -o  r      r 

cunq8enimiiuad-      Ltttlj,  Our  Sabbatizers  muft  firfl  of  ali 

mm££&  makeremonftrance^thefourthComman- 
piftomoncorrum-  dement  of  the  Decalogue  is  limply  and  for- 
ma l(eTm  e?a  if"  ma^y  Morall  before  they  prefume  to  affirme, 
&m&im$x!  U"  that  the  fame  is  a  parr,  jot,  or  title  of  that  eter- 
nall  Law  which  Chri  $  t  commandcth  to 
be  obferved  in  the  Chriftian  Church,  to  the 
worlds  end,  Mattb^.ig. 


>/fr'rs:---$UL— 


f  T.B. 


An  Objett.from  Qbrifi's  Example,  65 


T.  B.  His  <iArgumentfrom  the 
example,  orpraBife  oj  Chrifl: 
and  the  atJpoftles. 

T.  B.  Our  S aatiour Himfclk  during 
His  abode  in  this  world,  conftantly  ob- 
ferved  the  Sabbath  day,  to  wit ,  the  fe- 
venth  day  of  every  weeke ,  the  old  Sab- 
bath day.  Solikewife  the  holy  Apoftles 
both  before,  and  after  the  Re(urre6tion 
of  C  h  r  1ST,  obferved  the  very  fame 
day  :  ^#.13.14,44.  ^Chapt\6.i^  <&  Chap. 
18.4.  ^w^they  did  this  conftantly,  AR. 
i7<2.2Wjas  his  cuftomc  was,*?  t*  *?«**?, 
went  in  unto  them  three  Sabbath-daies, 
and  dilputed  with  them  by  the  Scrip- 
tures. 

D.  B.  Of  the  Sabbath,  pag.  23 ,  24.  Our 
Saviour  Christ  and  all  His  Apoftles 
eftabliflicd  the  Sabbath  by  their  pra&ife. 
For  they  upon  the  Sabbath  ordinarily 
enter  into  the  Synagogue  of  the  U^es . 
and  preach  unto  the  people ,  doing  fuch 
things  on  thofc  dayes  as  appertaine  to 
the  fan&ifying  them  according  to  the 

K  Con> 


Iolin  Sprint  dSah* 
pag.it.  As  the' A- 
poptes  Conflltuti* 
onst  which  are  cah 
ltd Commandemets 
of  the  Lord,  Aft  as* 
i8 .  wuR  needs  lye 
the  Confcknce:  So 
their  verypraftife 
and  example  im 
matter  religious  * 
moraUtminifteriaU, 
direclly  tending  to 
God's  publilpwor- 
/hip ,  and  folcmne 
Service,  doth  tye 
the  Confc'WKC* 


66  thrift  obferyed  the  Sabbath 


Commandement.  And  this  they  did  y 
not  once  or  twice ,  but  continually  and 
ordinarily ,  fhewing  the  ordinary  con- 
tinuance of  the  Sabbath,  and  the  fan&i- 
fyingit. 

Anfw.  The  Reader  may  obferve  by  this  lat- 
ter paffage  of  D.  B.  out  of  what  armory  T.  3± 
borrowed  his  weapons  to  fight  againft  the 
Church,  forthefetting  upofthefeventh  day 
Sabbath.  For  if  the  praftice  of  Chrijl  him- 
felfe  whiles  he  was  under  the  Law,  and  of  the 
Apoftles  before  our  Saviour's  Paffion,and  for 
fome  fpace  of  time  after  his  Refurre&ion,  (hall 
beaperpetuallmorallrule,  obliging  all  fuc- 
ceeding  Ages  to  the  obfervation  of  the  Sab- 
bath  of  the  fourth  Comm&ndement.  Then  it 
cannot  bee  denyed ,  but  that  the  Chriftian 
Church  tends  bound ,  to  keepe  holy  the  fame 
Sabbath  which  Chrifi  obferved. 

But  pafsing  by  this  grofTe  Paradox,  my  an- 
fwer  is  : 

i  That  our  Saviour  in  his  owne  Perfon ,  du- 
ring the  time  of  his  Humiliation,  duely  obfer- 
ved the  Sabbath  of  the  fourth  Commande- 
ment,  and  all  other  legall  rites  and  obfcrvan- 
ces5becaufe  he  was  under  the  Law,  Gal. 4. 4.  He 
was  circumcised,  Luke  2.  2 1.  He  went  up  to  the 
Pajfeover>andto  other  legaS  FeIiivals,iMat.i6. 
ij.Iohn  2.23.3* Chap.  5.  l.'&Chap.f.  37.  He 
fern  the  Lepers  Uthe  Priefi,to  tffcrfor  their  clean- 


■ 


Qmjl  kept  the  Sabbath.  67 

>-    '  ■        '  *  ' — ^ '*  — -  ■  ■■■■"" ' '-      

fingy  as  Mokshad  commanded,  Luke 5. 14.  and 
therfore  D.B.  might  from  our  Saviour's  exam-  aChryf.  \nM<mh. 
pie,  afwcll  have  concluded  for  the  obfervati-  *?°m •*?•  s*hb"a 
on  of  all  legall  feftivals,and  the  whole  Law  of  ^1^™?  &  in 
CMofes ,  as  for  the  feventh  day  Sabbath  of  the  circumcifione  &  m 
founbCommanJemnt  S^SSR 

Be  fides  it  is  oblerved  by  the  Fathers,  a  and  in  Hiericho  hoc 
it  appeareth  by  many  fpeeches  and  a&ions  of  cfr%fa<aum   iic« 

*   •  fori i n!t**p i'p 

Chrift,  thatheefteemed  not  the  Law  of  the  Matth.n'.j.ifye 
Sabbatfcf,  to  be  ancternall  Law  :or  of  the  fame  had  knowne,  what 
quality  with  the  other  precepts  of  the  Deca-  Lt"S^S 
loguc  :i^r  it  is  fimply  and  univerfally  unlaw-  ftcrificcyee  would 
full,  to  tranfgre(Te,or  to  commit  any  thin^re-  no^hfe  c°n.dcF- 

\       \  r  /y  &  ,       ned  theguiltlcfifc. 

pugnant  to  the  three  nrft  precepts,  or  to  the  Here  dm  like- 
fix  latter,  Namely,  to  worfhip  any  other  Gods^  neth  the  obfervati- 
ortoufe  God's  Name  irreverently ,  or  tofetup  °t^%^t 
Idols ,  or  to  commie  adultery  ,  or  to  beare  Sacrifices :  he°bia- 
falfe-witnefle,  &c.  j?«\  the  Phati- 

->  ,  r      •        >    tn    o   •         ices,  became  when 

But  on  the  contrary,our  Saviour  sDoanne,  God  would  have 
andhispra&ifeteacheth  ,  that  it  was  in  many  mercy  before  facri. 
cafes,  and  upon  fundry  occafions  law  full  to  fcfiBg 
performe  fervile  and  fecular  workes,and  to  do  being  of  like  qua- 
things  repugnant  to  the  letter  of  the  Law  of  ^withfacrife 
the 4th Command.  John  5 . 9, 1  o •  Mat.  12.1,2,3.  b^h^Haref. 
%.Marktz.ziAohn  7.27.  And  from  hence  the  ?°«  Apoftoiicxe- 
Fathers  ioferrethis  oblervation  :  Thar  drift  gSSjS 
by  his  words  concerning  the  Sabbath ,  and  efTe  Sabbati  legem 
by  many  of  his  anions  upon  that  day,  did  fa-  ^ud  /g^bant 

ir  Jj  r         u     1         rr     •  r  •        •      S  n  Tertul.  c.Marc.  I. 

ntfic  ana  foretell  tbecefjation  and  expiration  of  4#r.  ,x.i>eriefum 
the  SabbatkaULatv ,  in  the  time  of  trace.  b  (Na>e,  qui  typus 

J  J  *  Chrifti)tuncquo- 

quc  concuflum  e£ 

K  2  Concerning  sabbatum. 


6$  The  Apoftles  obferVtng  Legale 


Concerning  the  Apoftles  ebferving  the 
Sabbath. 

c  Clem.  AiexmJ.  Theholy  Apoftles  after  the  Refurre&ion  and 
T^i7;M,EiCe  Afcenfionof  Christ,  preached  the  Go- 
ru?arc'umdcfkCA-  fpell  in  Synagogues  upon  the  Sabbath  day  es: 
poftoius5cu  voafe-  nottofignifie  the  perpetual!  morality  of  the 
SSSb£&  Seventh  day  Sabbath  5  but  to  the  end  that  they 
nu  faftam  nihil  complying  with  Lewes  and  Profelpes ,  in  this 
pemi  &,ftd  nc  rc"  °bfev20tt  might  obtaine  familiar  acce(Te,and 
^icgcaveTien^ad  gain  opportunity  toinftru&theminthe  Chri- 
sm quafeftexfi-  ftian  Faith,  and  by  little  and  little,  to  teach 
SL23S5S  thcm  thcccffation.of  the  Old  Law.  Webber 
«os  qui  audiebant  did  they  dealethusinthe  matter  of  the  Sabbath 
^d*«s  abrompe-  onely,  ^  foratime  they condefcended  unto 
mo/anj  fe^uTcft  ttie^,  in  the  ufe  of  fome  other  legal!  obfervan- 
iuda?us>  ut  omnes  ces.  c  Fer  Saint  Paul,  himfelfe,  who  was  mod 

•wcrifaccret. 

XJfaryf.  fer M  virg.  Expe&avit  dum  fides  prius  hsreret  in  animis,  Veritas  nc  fi  cirius 
quim  rei  tempus  aut  maturitas  verufietj  ad  zizania?  fibras  evcllendas  acccfiifiet,Calu- 
taris  difciplina:  femina,unacura  radicibus  extirparet.  Tert.  d.pr*fiript.  ca.i+.Adeo 
pro  temporibusj  &  caufis  &  perronis.,qusdam  reprehendebant ,  in  qua:  &  ipfi  xqud 
protemporibusj  &  perfonis,  &  caufis  coromittebant.  Quemadmodum  fi  &  PC  tries 
veprehenderet  paulum, <\uod  prohibens  Ciicumcifionem3Circumeiditipfc  Timothcum. 
^htyi,ferm.6i .  Cur  in  Pentccoft.  Aft,  Apofi.pag.  94^..  Acque  ut  inteHteas  cos  id-. 
cited tempora obfervarc, non ut fe obfervationis necefsitati fubi  jciant ,  feaquod  im- 
*>ccillionbu$  fcfe  accommodate  conentur  ,  audi  quid  dicat  paulm  :  Dies  obferva- 
tis&Mcnfesy&c.  Jam  verb  fivideamus  cum  qiu  Qies  &Menfes,  &c.  obfervarc 
vetarj  h#c  obfervare  quid  qusefo  dicemus  ?  Num  eum  fibi  repugnarc ,  &c.  Abfit : 
fed  cum,  quod  vellet  eorum  tollere  imbecillitatem,  a  quibus  tempora  obfervabantur, 
"lis  fefc  per  obferyationem  iftam  attempcrare.  Ita  quoque  faciunt  Medici,  porrec"tos 
Jgtis  cibos  prius  deouitant, quamvii  ipli  minime  cjbis  indigeant ,  fed  illorum  ftti-? 
deant  infirmitati  mederi.  lta  quoque  paulus  egit,  cum  obfervationc  temporum  nihil 
£gcret, tempora  obfervavit  3  ut  coj  qui  obfervabant,  ilia  obfervandi  imbecillitatc  li- 
towci ,  fiipottM  (3aJL  j, 

^dverfe 


Tl)e  Apoftles ohftrYingLegals.  6p 


adverfe  to  legall  ceremonies,  faith  in  manner 
following  :  Vnto  the  Icrves  I  became  as  alew3 
that  I  might  winne  the  Iewes  ;  to  them  that  are 
under  the  Law,  as  though  1  were  under  the  Law, 
that  I  may  winne  them  that  are  under  the  Law, 
i  Cor. p.  20. 

Saint  AuguUine  renders  another  reafon,  for 
which  the  ^poftles  obfervedfome  legall  rites, 
and  uremontes  for  a  time.  Namely^  to  fignifie 
the  difference  betwixt  legall  rites,  and  Heathe- 
nifh  fuperftition,  God  Himfelfe  being  the  Au- 
thor of  the  one5  and  Satan  of  the  other  :  And 
he  addeth :  that  becaufe  God  Himfelfe  was  the 
Author  of  all  xhzlegAll  Ordinances,  the  holy 
Apoftles  were  willing  to  yeeld  unto  them  an  *Aus  -*Pm* **• 

t't       j  r     _,  /#        r         i        •  i         i_   •     Cur  mihinon  licet 

honourable  Funerall,  after  the  time  that  their  dicere  Apoftolum 
obligation  was  fully  expired  in  Chrift. a  Pauium ,  &  alios 

&  J        r  retfa:  fidei  Chri- 

ftianos,  tunc  ilia  Vetera  facramenta  paululum  obfervando  commendare  debuifle>  ne 
putaremur  ilia?  Piophcticas  fignificationis  obfervationcs  a  piiflimis  patribos  eufto- 
dita:,  tanquam  facrilegu  diabolici  a  pofteris  deteftanda:  ?  lam  cnim  cum  veniflec 
dies,  quae  prius  illis  obfervatiombus  praenunciata, poft  mortem  &  rclurreChonemi 
Domini  revelata  eft,  vitam  amiferuit  :  veruntamen  ficut  defun&a  corpon>ne..efla-* 
riorum  officii5>  deducenda  quodammodo  cram  ad  fepulturam :  non  autcm  defcrenda 
cominuo,Ycl  uumkonimobtjec'tationibuSj  tanquam  Caninis  morfibus  projicienda, 


T.B. 


7©  The  Sabbathkeptfince  Chrift. 


T«  B.  His  ObjeSlionfrom  thepra&ife  of  the 
(Primitive  Church,  for  fundry  .Ages 
after  Chrift. 

The  more  pure  Primitive  Churches, 
To  long  as  they  retained  their  beft  or 
fpotlefle  purity,  obferved  the  Sabbath- 
day,  Mg>7?-&  4^8. 

It  was  in  ufe  in  the  Primitive  Chur- 
ches after  Chrift,  for  three  or  foure  hun- 
dred yeares  :  Namely,,  fo  long  as  the 
Church  retained  her  beft  purity  :  and 
untill  corruption  and  Popery  came  in. 

This  Day  was  obferved  at  the  Coun- 
cell  of  Laodicea :  and  this  Councell  was 
the  firft,  that  did  caft  an  afperfion  of 
Iudaifme  upon  the  keeping  of  that  Day, 
Pa&4%l'  This  Councell  made  a  fchifme 
and  rent,  from  the  moft  ancient  and  pu- 
reft  Churches  which  lived  before  them : 
and  the  religious  obfervance  of  the  old 
Sabbath,  hath  now  lyen  buried  1100. 
yeares,  ever  fince  that  wicked  and  fchif. 
maticall  Decree,  of  the  Councell  of  Lao* 
dicea,  pag.  611.  Jnfto* 


Primitive  Churches  Kept  not  the  Sab.  7 1 

„  — ■ —        — 

Anfw.  It  is  formerly  declared,  in  thefirft 
parr  of  my  anfvver,  that  T.  B.  his  poficion  con- 
cerning thefeventh  day  Sabbath,  is  repugnant 
to  the  unanimous  fcntence  of  all  the  Primitive 
Fathers.  Andic  is  impoffibletodemonftrate, 
that  any  Ancient  Churches  or  Fathers,  favou* 
red  the  fame. 

Some  Primitive  Churches,  which  had  levoes 
and  Frofelytes  in  their  Chriftian  affemblies , 
made  the  Saturday  of  every  weeke  an  Holy- 
day,  upon  the  fame  reafons  the  holy  Apoftics  a  Aubafpina>  0L 
h^d  formerly  done  :  a  But  thefe  Churches  did  feTvat.moptat.& 
in  like  manner  obferve  the  Lord's-day,  for  a  ^^fff^'1^1 
weekely  feftivall :  and  as  I  (hall  afterwards  poftoVommTeml 
prove,they  preferred  the  Lord's-day^and  eftee-  poribus,Sabb^um 
med  it  more  honourable  then  the  Sabbath:  nei-  &Sgs*jgJ; 
ther  did  they  obferve,  either  of  thefe  dayes,  veram  &  gcrma- 
after  the  Laworruleof  the  fourth  Comman-  J^f^f*^ 
dement.  Tor  they  ceafed  not  from  all  world-  Stcr  fraTrw &l£ 
ly  labour  and  negotiation,  by  thefpaceofthe  da?os,  diflemmari 
whole  day:  but  when  religious  offices  appoin-  ISSSfe^ 
ted  by  the  Church  were  finished,  Chriftian  tc  non  audcrcnto 
people  had  liberty,  tovvorkeandtolabourin  frfnx)niasromr}cs 

J,     .*        n.  J  Judaicas  lelcinde- 

their  callings.  re.Eam  i^Sr^u* 

Ignatius  b  ad<JWagnef.  Let  not  us  Chriliians  ad  Sabbatum  per- 
obferve  the  Sabbath  after  the  Jewilh  manner,  by  *!nebat'  ^U2^ 
rejoycinginialenejje  :  becaujc  the  divine  Oracles  fublatafuiffct,  ex- 
Piy  :  ffee  that  mil  not  labour,  lei  him  not  eate :  citawra  foiffct,  ne 
and  thou  (halt  eate  thy  bread  in  the  fipeateofthy  facrisa  avei-tercm* 

face,  retinucrurt. 

b  I  gnat.  NeSab- 
batifemus  more  Iudaico^vclut  otio  "audentes;  qui  enim  nonhbont,non  edat :  &  in . 
fudorc  vultus  tui  vefceris  pane  tuoy  habent  Dmna  Oracnta. 

Saint 


j l  Tlie  old  Sabbath  a  Working-day  i 


tj*mb.  Nuncdi-       S .  kmbtokc  Epift.j  2. Now  under  the  Go/pell, 
bus&fsAnc:  iveobferve,thatthtsdah  (to  rvit  the  Sabbath  day) 
gotUs  obcundis.fi-  is  deputed and made  free,  to  carry  burthens,  and  to 
ne  psni  animad-  cxerCtfe  worldly  buCineffe. 
vertimus  dcputan.  «     a    i_         r         a         j    r  ■*    • 

b  Athan^obis  &  S.  Athanalius.  d  tr.  d.  J  entente.  It  ispermtt- 
univcL-tisfimulper-  tedunto  us,  and  to  all  people  elf e,  totvorke  and  la- 
SlSSum  bour  on  the  Sabbath  day  Jby  reafon  that  all  we  are  in 
nos  omnes  fimus  thefe  dayes  a  royall  Prieflhood. 

c^m^ReVt  2  Thc  Sabbath  was noc made a  weekcly Fe - 
it  i^jl^fjf  '  ftivall,  univerfally,  or  in  all  primitive  Chur- 
c  innocent,  i.  Ep.  ches,  but  onely  infome  of  them  :  for  at  Rome, 
^6Hi£jP)T&  Alexandria,  and  throughout  Africa,  it  was  a 
tfrfLucin.caffian.  working-day. c 

toU*t.  $  ■  '-^ £j£  /##/*  tMartyr,  was  an  inhabitant  and  Pro- 
nunqu^i  Sabb^  feflbr  in  the  Church  of  Rome : f  and  at  Rome 
tum  coiuit.  the  Lords-day  was  obferved  for  religious  Af- 
2S;StoS[;  femblies:  and  likewifeat  Alexandria:  andin 
incatatiit  i*jHu§:  Africa :  and  in  thefe  Churches  the  Sabbath-day 
m*m?  £  i»*«i  wasafafting-day:  and  therefore  it  could  be  no 
rb^'canonA-  Holy-day,  becaufe  of  the  precept  of  the  Pri- 
joff.$J-Tertul.f  m{tivc  church  s,  which  prohibited  that  any 
*Z*;tlffii  feftivali  day,  fhould  bee  an  ordinary  fading 

Catb.   mm:    »*.  day. 
Ambtof.^^3, 


Tlie  Synod  of  Iiodiceai  ?} 


Concerning  the  Councell  of  Laadicea. 


i  r.  B.  Affirmeth  that  this  Councdl  was 
held  in  the  yeareof  our  Lord,  $6%.  but  both 
he,  and  the  Authors  which  heiolloweth,  are 
deceived  in  this  matter  of  Chronologie  :  For 
this  Councell  was  held  before  the  firft  'Kkenc, 
and  in  thedayes  of  Pope  silvetfer  the  firft:  as 
the  Authors  cited  in  the  margine  have  pro- 
ved. h  b  Baron;  Amid. 

i  This  Synode,  as  it  is  very  ancient,  fo  like-  EccUem+.mjp- 
wife  it  hath  ahvayes  beenereputed  Orthodox-  ^aisyXol 
all,  and fundry  good  Decrees  and  Canons  Longis  coua/an, 
are  bund  therein  :  ^  by  name,  one  Canon  &^r£2 
touching  the  Caoonicall  Bookes  of  the  Old  eft  fynodum  hmc 
Teftament c  :  and  another  which  condemneth  akbratamcffcdri 
the  invocation  and  religious  adoration  of  An-  fuiTp^E  Liierli 

gels.  d  finalibus     annis  t 

3  The  Fathers  of  this  Synod  ,  were  not  ^^^1 
fchifmaticall,  ornovelliftsinthei-natterofthe  terNec-Catfarien; 
Sabbath:  for  they  maintaine  no  other  Do&rine  £m  &  Nicen^ 
concerning  this  qucftion,  then  hittin  Martyr ,  sttoffe^'&c.   ° 
Tertu/lian,  Origen^&c.  have in  fubftance  deli--  '<=  Condi.  Uod,  ca, 
vered  concerning  the  fame.     And  lujlin  Mar-  \9'Ib  cx      Jh^ 
tyr^viho  lived  150.  yeeres  before  this  Synod,  o&.mz'.ca*.  color. 
reportcth  ,   that  a  queftion  was  made  in  his  '•***• 
time,  Whether  a  Christian*  which  obferved  the  SjJiJjJlg 
Safibaib^might  Me  admitted  to  thihotjmyHeries 
or  not  t  Therefore  the  Fathers  of  the  Councell 
of  Laodicea,  were  not  thefirft  Authors,  who 
condemned  the  religious  obfervance  of  the 
Old  Sabbath. 

L  T.  B> 


y-j^  Igtt^tiiiS  ad  Magnef. 


T.B.  His  Obje&ion  out  of  S.  Ignatius. 
Pag.  if  p.  Grjfifl. 

Ignatius  in  his  Epiftle  to  the  Magnefi- 
ans,  exhorteth  them  to  keepe  the  Sab- 
bath-day  :  and  he  calling  the  Sunday  or 
Lords-day,  the  Queeneand  Princefle  of 
Dayes  :  fignifieth  thereby,  that  hee  lea- 
veth  an  higher  roomeforthe  Sabbath- 
day,  and  that  hee  accounted  it,  the  King, 
and  Prince  of  dayes. 

Anfw.  S.  Ignatius  the  Martyr  in  his  Epiftle 
ad  Magnef.vtnxzihzs  followeth:^  4  ca£Q*iU<u> 
&c.  after  the  Sabbdth-dAy,  or  inftcad  of  the 
Sabbath-day,  let  every  friend  otcbrift  <p.-\*x?w> 
keepe  h$ly  day  nh  Kuptaxtw  the  Lor  d  Christ 
His  Day,in memory  of  C  h  r  i  s  t'$  Refur- 
region  :  For  the  fame  is  Q^eene,  and  Lady 
PrincefiTeof  Dayes  :  that  Day  which  the  holy 
Prophet  expe&ed  and  longed  for,  when  hee 
faid  in  the  Title  of  the  Pfalme,  Infinemfro 
$£tava  ?  the  Day  wherein  fpirituall  life  recei- 
ved beginning,  and  Death  wasvanquifliedby 
Gbrifl. 

This  Encomium  which  the  holy  Martyr 
Ignatius  hath  damped  as  an  honourable  Cha- 
ncer 


Ignatius  honour*  Sunday]  ?j 


rafter  upon  the  Lord's  Day,  declareth  what 

cftceme  the  Primitive  Church  entertained  of 

this  Day*     For  tgnatlm  lived  at  lead  thirty 

yeeres  in  the  dayes  of  S.  lohn  the  Evangelift,  ^fX^ 

and  was  his  Auditor  %(as  (hall  hereafter  fur-  chia/feomdus  e- 

ther  be  declared)andhcwasafaithfuIlobfcr-  pUcopus  ordinatur 

r^       n    I-      11  n-       •  u  Ignatius,    /oanne: 

Ver  Ot  apOltollCall  COnltltUtiOnS  b.  reicgatur  in  Path- 

And  whereas  T.  B.  iraaglneth,  that  Ignatius  mon.An.Dom.97. 
filling  the  Lord's  Day  ^  €<,**»  the  Queene,  J—  ZZs 
intended  thereby  to  exalt  the  Sabbath  Dajy  and  ejus  fuerunt,Papia& 
to  make  the  fame  the'ehiefe  and  King  of  dayes:  *^°uf  ^fl 
Thii  conceit  proceedcth  from  partiall  igno-  ?a^usmym*°,& 
ranee:  For  the ^Rabbins  who  doted  upon  the  Ignatius  Amio*. 
Sabbat  hMh  ftiled  the  fame  nn^D  the  Queene  fumma.m. 
of  dayes:  and  the  Poet  intending  to  (hew  the  /i.^rf^i.Horu, 
exceflive  efteeme  which  money  was  in,  faith,  tur  Ignatius  ut  a« 

«  .  j    ,      r»i_ -i    r     1  .   /i.  ,    poitolorum   tra«U= 

Regma  Pec»Ma$and  the  Philofopher,  lnftttta  dom  mordicus  a4« 
Reginaommumvirtutum  ;  and  the  O  rat  or,  Re*  h*refccrent9 
gin  a  tloquentia^  Queene  money ,  J2u,eenejujlice9 
gncem  eloquence^  &c.  Therefore  the  Title  of 
Queene  is  given  by  Ignatius  to  the  L$rd9s-Day, 
not  by  way  of  derogation  and  diminution,  but 
to  (ignifie  the  eminent  and  tranfeendent  ho* 
nourof  the  day. 


Lz         T.B, 


?$  S.  jithanafiwl 


T.  B.  His  authorities  out  of  S,  Athanafius 
examined. 

T.  B*  Mhanafius  who  lived  in  the 
yeare  jqc  doth  not  onely  and  barely 
avouch,  that  Chriftians  in  his  time,  kept 
the  Sabbath-day :  but  he  doth  moreover, 
juftifie  their  keeping  of  it.  For  whereas 
fome  might  object  unto  him,  That  the 
keeping  of  the  Sabbath  is  Iudaifme ;  this 
godly  Bifiiop  forefeeing  this  obje£tion? 
faith  •  We  affemble  together  on  the  Sab- 
bath-day, not  as  we  were  infected  with 
Iudaifme  :  but  therefore  we  affemble  on 
this  Day,  that  we  may  worfliip  I  e  s  u  $x 
the  Lord  of  the  Sabbath. 

The  judgement  therefore  of  this  god- 
ly Bifiiop  was,  that  a  Chriftian  Church 
might  fan&ifie  the  Sabbath-day,  with- 
out any  taint  or  tin&ure  of  Iudaifme. 


Saint 


AthahaH  touching  the  Sabhath.  pj 


Saint  Athanafius  is  orthodoxall  every  way, 
both  concerning  the  Sabbath.,  and  the  Lord's 
Day.  For  in  a  fpeciall  Treatife,  ^/><rc«w*; 
jfoiiidfc  #**  maincaineth  ,  that  the  Sabbath- 
day,and  circumcifion  are  both  of  them  legall 
obfervances:  And  that  neither  of  them  is  in  a  Xthanaf.^: 
force  under  the  Law  of  grace  3.  bat .  &  cm  .Atquc 

During  the  time  and  continuance  of  the  firft  £inF  .eft  iuod  Sab- 
Age,  the  law  of  the  Sabbath  and  of  Circum-  ptL»^^ 
cifion  was  in  force  at  Hierufalem  :  Ut&ri*$'*ft  vai«us:  fed  Qera- 
***  mUtto  &c.  But  when  the  new  Generation  Sl£S 
came  in,  after  the  RefurrecSion  of  Christ,  quibus  fincm  non 
the  old  Sabbath  ceafed  to  be  in  force.  Here-  ^bit  n°vacrc^ 
#^#,  fince  the  new  Creation ■•*wc*tt*'i%°*ft>'»-  SiStpnoribustc^ 
p«fP<*r'a>f  OT77  TniaepTi*  wee  Christians  obferve  not  poribus  Sabbati  di- 
thc  day  (of  the  Sabbath)  as  in  former  times :  SJSS^fr 
butweexpe<5ianeternallSabbath,whercinthe  nispriorum :  /** 
new  creature  (hall  never  end.  Wherefore,  the  Domi"i«:um  diem 
Lord  commandeth  not  the  new  creature  to  SSSm  2^1 
keepe  the  Sabbath-day:  for  the.  LpR  r>'s-day  found*  reparation 
in  which  thenew  creation  began,  hathputan  n,i3,  oNT0Tn  f^tir^a 

j  i      c  t_  i_     i_  dies  Satibatum  eft, 

end  totnebabbath.  fedjrcmifliopccca- 

The  fame  Father  in  an  Homily  ^-Aveaa^v  d.  torum,  cum  quis 
Scmcnt.dellvereth  the  fume  dottrine  touching  the  reclulcvu  *  ^ccw:is 
Sabbath:  his  words  are:  When  wee  Chrifiians 
aflTembleyOr  come  to  Church  upon  the  Sab- 
bath-day, we  doe  ftot  thus>  became  we  are  any 
wayes  ficke,  or  infetted  with  Iudaifme,-^  **& 
*«*%£*!#{)  but  to  honour  the  L  a  r  d  I  b  s  u  s3 
who  is  Lordof  the  Sabbath.  •  J#  the  old  time  of 
the.  irncs,  the  Sabbath  was  highly  efteemed : 

L  3  ftjtfj 


7#  Athanafius  of  the  Sunday] 

Sftt  now  under  theGofpcll,  uniQwav '**&*&& 

tW  wf jculU:  the  Lord  hath  changed  or  tranfla- 

ted  it  into  the  Lords' s  day.  For  the  old  Sabbath 

appertained  to  the  pedagogie  and  rudiments  of 

the  Law :  and  therefore  when  the  great  Mafter 

came  and  fulfilled  all  that  was  prefigured  by 

it,  it  then  ceafed,cven  as  a  candlcis  put  forth 

i  u8$vtG-  £  cH-  at  the  rifing  and  appearing  of  the  Sunne a. 

&CKAM  KA-mryn-       No  w  it  appeareth  by  thefe  teftimomes  o/Atha- 

¥lT*?%U*  mdus.thatwhisage,  thecbfcrvationoftbeSab- 

•j»o*  kSyjffr  &  bath-day  >byvertue  of  the  fourth  Commandement^ 

flsVcwTt.  pas  condemned  of  ludaifme :  and  that  the  Lord's 

day, upon  which  our  ble/fed 'Saviour  arofefiom  the 

dead,  to  enlighten  all  people  fitting  in  darknejfe^ 

vfas  obfervedwetkely  for  religions  and  ecclefiafii- 

cali  offices  in  the  Church. 

T.  B.  Hi*  Objection  out  of  the  Ec<* 
cleJiatticaUHittory. 

Socrates  Bed.  htft.  lib.  6.  cap.  8.  Attenu 
blies  were  wont  to  be  held  in  Churches 
upon  the  Sabbath-day ,  and  upon  the 
Lot  d  s-day. 

Ibid.lib.  5.  cap.ii.  At  Qefarea,  Cappa- 
docia,  and  Cyprus,  theBifliops  and 

Priefts 


Socrates  ofFeflivdsl  -9 


Pfiefts  did  ever  interpret  and  expound 
the  Scriptures  upon  the  Sabbath-day ^and 
upon  the L o  r  ps-day. 

T.  B.  Vag.  488.    Although    they 
kept  two  dayes  in  a  wecke,yet  one  onely 
was  kept  for  the  Sabbath  :  The  other  l?™l\Hin*e' 
was  kept  lightly  and  partially,  as  a  light  b  So^men,  &#. 
Holy-day,  or  a  Leaure-day.  ftaminuijegem  w- 

lit,  ut  turn  die  Do- 
minico,  quern  He- 

^Anpvcr  1.  No  Author  ipeaketh  more  bran  appellant  pri- 
fully,  concerning  the  cetfation  of Iudaicall  ^azTei^abl 
Sabbaths  and  Feafts,  then  £*#**«  a.  No  Law  bati3Grxdeautem 
(faith  he)  made  by  Chn&^gave  leave  to  Chrifti-  s°lJs  nomine  mm- 
ans  to  obferveanjludaicall  rites,  hut  on  the  con-  ^oZS- 
trary,  the  Apoftle  plain  ely  prohibit  eth  the  fame,  diciis  danfkSi&  all- 
#£//*/  £*  #0/  Wy  abrogatedCircumcifionJbut  ex*  j*  *eJ °tiis  obeun- 
A^tti  4//i, f /;>4f  j£<t?  /&0#A/ ^  no  diffention  about  bufquc  &obfecral 
Holy- dayes.  It  was  not  the  intention  of  the  holy  tiombusiXumco- 
Apoftles,  to  mAkt  Lams  for  kufing  Holydaya,  %£*£  Tnt 
but  their  ftudie  was,  to  be  authors  unto  people,  of  raws  eft,  utpotcin 
leading  a  vertuous  and  holy  life.  quo  Chriftus  refm- 

r^  ^>i_     n-  1     1  j  a /T      if  iexit  amortuis.di- 

2  Even  as  Chnltians  held  Aiiembhes,upon  Cm  vero  Veneris, 
the  Sabbath-day,  and  upon  the  Lord's  day,  in  utPo:c  "?qu°  erae 
fome  Cities  and  Countries:  fo  like  wife  in  raa-  S5&SS 
ny  parts  of  the  world,  and  in  the  mod  eminent  1.7  x.m  .Sabbaum 
Churches,  they  kept  holy  the  Friday, and  the  *  dominicum  fc- 

n        »  1-    r  1  •  /?    1  n  <&    •    1  itoS  "ies    3g»ta:e*, 

Sunday.  Euieb  1///.  ConftJ.L\*  c.  i8.Epiphan.  quod  iiie  quidem 
to.  2. 1.3.  Expoflt.Cath.  fid.  num.22.  Sozomen.  teteeoiibdo  fit 
A//?,  £cc/.  /.  1.  c.8  b.  Conftanr.  f  A*  Graf  made  di  :^J££3»! 
a  Law?  f£<tf  Chr':tfians  under  his  dominions,  reaioni*, 


1 1  The  Sabbath  kept  in  Jome  Qtircfosl 


jhould  tveekely  kecfe  holy,  both  the  Sunday y  or 
Lord's*  day  ,and  the  Friday :  The  Sunday  ^becauft 
ofchrift  Hi*  Refurretfion,  andthe  Friday  fecavfc 
of  His  F  of  ion. 

3  The  Sabbath-day  was  preferred  by  no  or  -4 

thodoxall  Chriftian  Church,  or  more  honou- 

5  Greg.  Nyten.  rec*  thanrhe  Lords-  day  .-but  the  greeted  number 

Om&cfifiiQd-t  of  Chriftians,  preferred  the  Lord's-day  before 

bus  ocuiis  Diem  the  Sabbath,  in  thofe  Regions,   where  both 

Domirucum  intue-    ,  ,  r         j  j    l  i  •   i     i 

ri$,  qui  Sabbatum  dayes  were  oblerved  :  and  they  which  ho-  ^ 
dedecorafli  ?  An  noured  the  Sabbath  moft,  fay  onely,that  thefc  ' 
m^^e5??  twodayes,  were  Germanifratres,  likecwona- 
Wiwis  ?  &  G  in  turall  brethren  b :  For  the  one  was  founded  up- 
aiterum  injiirnis,  onthc  Q\$  Creation  of  the  world,  and  the  o«  • 

lis,  in  alterum  im-    «  , 

pin3es,  ther  upon  the  new. 


T.  B.  His  Argument  for  the  Seventh-day 
Sabbath,  from  the  Tborke  of  Man's 
Creation^  and  <l{edet?iption. 

VVe  muft  have  fuch  a  Sabbath,  as  the 
rcafon  of  it  doth  belong  to  all  men,  and 
to  every  man,  none  excepted. 

And  fuch  is  the  Sabbath-day  of  the 
fourth  Commandement,  to  wit,the  Sa- 
turday Sabbath,  which  is  kept  in  me. 

mory 


The  benefit  o/Qreathu  81 


mory  of  the  Creation.  For  all  and  every 
man,  hath  a  benefit  by  the  Creation,and 
therfore  all,  and  every  man,have  reafon 
to  obfervethe  Sabbath,w:hGod  himfelfe 
ordained  co  be  kept  holy,  in  recognition 
of  chat  common  and  generall  benefit 

But  it  is  not  fo  with  the  Sunday  Sab- 
bath :  becaufe  Redemption  ,  which  is 
the  motive  why  Chriftians  obferve  the 
Lords-day,  is  nothing  at  all  to  1  uch  peo- 
ple, as  are  not  elected  to  falvation. 

Well  then,  fee  how  thefe  things  hang 
together  :  the  thing  they  muft  prove  is, 
that  we  Chriftians,  that  is,  all  we  Chri- 
ftians, even  every  one  within  the  pale  of 
the  Church ,  that  is  baptized,  all  thefe 
ought  to  keepe  the  Lord's-day  for  a  Sab- 
bath ,  in  memory  of  the  Redemption  : 
when  as  the  one  halfe  of  thefe  is  not  re* 
deemed :  and  the  reafon  to  bindeall,and 
every  man,  thus  to  keepe  remembrance 
of  this  Redemption,is  becaufe  the  work 
of  Redemption  is  greater  unto  fomc  on- 
ly of  thefe  men.How  abfurd  is  this,that 
every  man  fliouldbeboundto  keepe  a 

M  joyful! 


%i  Tk  benefit  of  Ademption. 


joy  full  memory  of  that  thing  which 
dothbelongbut  tofome  of  them  onely, 
as  not  to  one  halfe  of  them. 

This  is,  as  if  they  would  undertake  to 
perfwade  ,  not  onely  Englifl?-men  >  but 
'Dutch-men,  and  French-men  y  tokcepea 
yearely  joytull  remembrance  with  us, 
from  the  invafion  of  thtSpaniard,  in  88. 
wch  concerneth  not  them,  &c.  p.i$iy&LC. 

Anfrv.  The  fumme  of  the  former  objeflion 
is,  that  the  ground  and  reafon  of  keeping  holy  the 
a  Rait*  d.  vol  sMath.  days  wmfi  be  a  reneralland  univerfall  be- 
i.  voliintis  ante-  nept  .common  te  all  that  profej] e  Chrifl.  And  there- 
cedensj  eftvolun-  f$re  ,becaufe  the  benefit  of  Creation  is  univerfall^ 
^pKmixvx  ™d  common  to  ah1  and  every  one,  and  Redemption 
ipfeDeo,  &  ejus  U  peculiar  to  the  elect  only  :  Chriflians  ought  to  ob- 
nawa  propenfione  f^ve  the  fevcnth  day  in  memory  of  Creation :  and 
uitncns  occafione  not  the  Lord  s day ,  in  memory  of  Redemption. 
ex  nobis,  My  anfwertothis  obje&ionis:  i.  That  the 

L^Tl'r^;  ground  and  reafon  of  keeping  holy  a  feffival! 
Dei  prior  fecun-  day  |  may  be  iuch  a  benefit,  as  by  the  antcce- 

du:»naturam,fcYc.   £m  Will  of  Chri/l  3   IS  COtnmOQ  tO  all  mCH  li- 

nus  poiterior  le-      .  «  in  i  r  r  l    - 

oHiducaufam.iiia  ving>  thoughall  men  by  reafon  or  their  owne 
ingenue hxeacci-  demerits ,  doe  not  a&ually  receive  the  fruit  of 

£?',££&  '«•  **  the  benefit  of  Redemption,  by  the  an- 
iUaedka,  h*cad-  tecedent  will  of  Chrift  >  is  common  to  all  men 
mob?'  rVfg'  ^  living  which  profcfleC^ri/f.' and  none  are  cx- 
iiiqufnd  moncm  eluded  from  it,but  only  they>wch  by  their  own 
animxprimamno  demerit  have  nude  thcmfelves  unworthy.  b 

ttjntprsdcftinat:  *         t. 


(Jhrift  redeemed  all  mtn-kinde.  8j 


It  is  the  exprefle  Dottrine  of  the  Church 
of  England \  that  Chrijl  hath  redeemed  til  man* 
kinde :  and  chat  upon  the  Croffe  be  made  a  full, 
f  erf ett>  andfufficient  Sacrifice ,  Mat  ion,  and  fa- 
tisfattion,  for  t  be  Jinxes  of  the  whole  world.  And 
this  Do&rine  is  confirmed  by  many  fentenccs 
and  arguments  of  holy  Scripture,  and  by  the 
teftimony  of  the  orthodoxall  Fathers, 

i  Sentences  of  Holy  Scripture  are  thefe 
which  follow  :  Heb.  z.p.He  taftedof  death  for 
every  man,  i  Tim.  2.  6.  Who  gave  himfelfe  4 
ranfome for  oilmen.  1  Iohti  2.2.  He  isthepropi* 
tiationnotforourftnnes  onely  ,  hat  for  the  finnes 
of  the  whole  world.  2  Cor.  j .  1 5 .  He  died  for  aM. 
2  Pet.  2. 1.  There  were  falfe  Prophets  alfo  among 
the  People  .which  (hall bring  in  damnable  her -eftes,  2*J*  *  ** 
even  denying  the  Lord  that  bought  them  5  and  oraacs  jfcbrte  ho- 
bring  upon  themfelves  fwift  damnation.  minc$  mifliim  eft 

2  There  are  delivered  in  holy  Scripture  ma*  ck^m^.9^1 

nv  weighty  arguments  for  this  Doctrine.        Qy*    Redemptio 

'i.Our  bleflcd  Saviour, who  is  Yea,and  Amen,  fe  un/verJ"°  intul* 

.  11,.  /,    //  mundo,  &    omni- 

Apoc.i.^.IohniZ^'j.  commanded  his  GoJpeU  bus homimbus  m- 
which  is  a  word  of  truth,  Eph.  r.i  $.to  be  univer-  Bremer  inn°- 
fally  preached f  not  onely  to  all  Nations  %  Matth.  ™ l)'yca  t  ?<  Prin, 
2$.  1$.  but  to  every  humane  creature,  Marc. 16.  cipem  germs  im- 
15.  and  the  fummeof  the   Gofpeli  issitfw  P«».fanfti ™«* 

^,  /    •  n  •  /  t  1       r         r  ^--  mentis      lnvidcn- 

Chrijt  CAme  into  the  world  to  javepnners ',  1  Tim.  tem,cxdemq;eju* 
1 . 1 5 . 2  .He  likewife  extiorterh  all  people  to  re-  p^ncidaii  «o*ft 
pentance  b,  andcommandeththem  tobeleeve  n3ettt"Dominus-p£' 

terno miti^are  confilro,  dicens  ad  Cain>Vt  quid  triilis  fadus  e$ ?  «c.Cum  ergo  ai 
Cain  tain  Toq.ieretur  Deus3numquid  ambiguum  eft,  voluific  cum ,  Quantum  ad  xllur* 
medendi  riiodum  fufficiebat,  egifle,  ut  Cain  ab  illo  lnnpietatis  furore  re  fiptfee  re 
malicia  pertinax2tnde  fafta  eft  inexcufabilior,  unde  fieri  debuit  corrc&ior. 

M  2  his 


84  Redemption  common  to  all. 

his  Gofpell,and  to  honour^  worihip,and  obey 

him ,  upon  this  ground,  namely,that  he  is  their 

Saviour  and  Redeemer,  3.  The  holy  Apoftles 

Creed  requireth  all  people  within  the  pale  of 

.     0  '       the  Chriftian  Church,  to  beleeve  in  G  o  d  the 

c  Aug.  znpfa.  6%.  p     , 
f.z.Juths proctor   "UK-1-- 

punituseft,&cferi.  But  KChrist  by  a  previous,  and  an- 
^S&Sl  tccedent  dccree  hath  excluded  the  greatett 
guine  fUOj  &  punt"  number  of  Chriftian  people  living,  from  all 
vie  ilium  deprctio  poffibility  of  reaping  benefit  by  his  Paffion, 
F^end!^  and  if  he  hath  payed  no  price  at  allforthem<: 
ab  iiio  Tpominus  thenhis  Gofpcil  may  be  preached  to  infernall 
vcnditus  eft,.  nK  fpirits,  with  as  great  fincerityasto  the  greateft 
quTipt  /Domino  partofman-kinde  ;  The  Devil!  and  his  Angels 
rcdemptus  emt.  may  with  as  good  reafon  bee  exhorted  to  be- 
Ta^L^l  leevein chrijl,  and  to  call  God  Father,. as 
tis  eft  Dominus  Chriftian  people,  which  have  no  fpeciall  alTu- 
icfus,ut&iPfi(/«.  ranee  and  teftification  from  God,  that  Chrifi 

aa)  donaretvenia,    _  r  ,    ,  .  r  »     •    r>      i  • 

fiChnftiexpeaaf-  Iej  ™  payed  the  price  or  their  Redemption. 
fet  mifcricordiam.  3  The  Orchodoxall Fathers  maintaine  uni- 
i!i^lpi\  verfaIity  of  Redemption,  bypaimm  ofaphce , 
Quod  remedium  and  S,  AuguJiine c  with  many  other  Fathers,af- 
mVade  m^1'  ^nne,  even  of //^ lfcariet ,  that  hec was  not 
jiitemismeaconm"  excluded  from  the  price  of  Redemption  made 
gUTes,  qua;  te  rcvo-  by  Chrift's  bloud,  but  he  might  have  obtained 
rSS  P^don  of  his  finne,  if  hee  had  repaired  to  the 
adhqueum.  "  Mercy-feat  of  Chrift*  d 
Cyril,  in h.  ijb a  i.  0ur  faffed  Saviour,  like  unto  a  Royall,  ,and 
dvtor  punter  a-  magnificent  Prince ,  havingmany  or  his  tub- 
liisDifcipuiis  Sal-  je<5ls ,  in  thraldome  and  captivity  5  under  afor- 

vatoris  auxiliu  non 

habuiflet,  fruftra  haec  dicercmur.j  &e.  ftri^f/hhominem,,  nifl  ultro  lllcinpcrdi- 

tionem  infiltifle*, 

nine 


Redemption  common  to  di.  85 


raine  enemy,  paied  a  full,'perfed,and  fufficient  *«£■  «*  0""»- 

/        1 1         t  r   1  .J    ^LUltr:l  mortuus  eit 

ranfome,  tor  all  and  every  oneof  them, a and  cimftus/iaiiquos 
then  fending  forth  his  Embaffadours,  inviteth  wjfaie  nonpo- 
them  to  returne  our  or  captivity :  Now  many  anncs  Baptifta  & 
of thefe  captives  defpifc  liberty,  and  make  digko  Chnftum 
choice  rather  tofcrve  the  enemy,  thantore-  ^°^nd^; 
turne  to  the  freedome  cf  their  Lord :  alfo  fome  &c.a  fat  adhuc  in 
of  them  being  redeemed,  and  releafed  out  of  fecul"  su°ra  pcc- 

,         ,  •       •         1         j  u  cz™  Chultus  non 

bonds,  returne  againe  into  bondage. b  tuierlt< 

It  cannot  be  denied,  but  that  all  and  every  b  Piofp.  ad  cap^ 
one  of  thefe  were  redeemed,  by  a  full  and  free  g*£f£g£ 
paiment  of  a  ranfome  :  and  that  by  reafon  muni  Rcdempd- 
of  their  owne  contempt,  or  negleft,  they  re-  one  fal^tor  n6fl 

.      r     .  1 1  /•       P      1  •  cltcruahxus,  non 

cave  not  the  runt  and  benefit  or  redemption.    adSacramcmivir- 

Now  thefe  things  being  declared,  concer-  tutem,  fcdadinfi- 

ning  the  wotke  of  mat*  redemption,  my  an-  jg  ^"^ 

fwer  to  T.  B*  his  objection,  is  as  followeth.       Domini  nofln ie- 

As  the  benefit  of  Redemption,  in  regard  of  fu  chrifti,pKciiim 

....  ,      .  r.r  r     -  rr  rt  tonus  mundi  fit. A 

application ,  and  the  ultimate  fruit  or  effect  qno  pretio  extra_ 
thereof,  is  not  common  to  all  mankinde,by  neifunt^uiamde- 
reafon  of  their  owne  infidelity  anddjfobedi-  ggj  3**g 
ence :  fo  likewife  mans  forming,  creation,  and  afc  poft  redempu* 
comming  into  the  world,  is  a  forerunner  of  his  ?nem>  adean<km. 

,.  D     v  .  .  'r         r..  .        iervitutem  funt  re- 

ctcrnall  perdition,  by  realonot  his  owne  vvic-  vera.  id.  d.  voc. 
kedneffe  5  and  it  had  beene  good  for  many  people  I'nt.n.i.  ao.  vif- 
never  to  have  beene  borne  :  but  from  hence  it  is  doming™ on  S 
confequent,  that  there  is  no  more  reafon  for  unius  tantum  p0- 
many  peopletoobferve  a  Sabbath,  in  memory  ^  rede™Ption^ 
and  recognition  or  Creation*  than  or  redemp-  onum  impendic  ra- 
tion 5  becaufe,  neither  Creation,  norRedemp-  lwenuwu.*!*. 
tion,  are  finally  beneficiall  to  ungodly  and  b^morLTchri' 
difobedient  people.  ftus  ?  fed  prorfus 

l^f   9  All  pro  omnibus mor-» 

fyi  *  n*  tuu5  eft  Chrifius.' 


8<£  Chrijl  redeemed  all  mankindel 


All  the  Israelites  in  Mofes  daies,  were  redee- 
med out  ot  Egypt :  in  memory  and  recognition 
whereof,  they  were  commanded  to  obferve 
the  weekely  Sabbath  ^Deut.^.i^.  Butnotwith- 
ftanding  their  redemption ,    many  of  them 
through  their  own  infidelity  and  difobedience, 
periflied  in  the  Wildernefle.  In  like  manner  all 
Chriftians  arc  redeemed  byChrift,  in  manner 
aforefaid  :  and  all  obferve  the  Lord's-day  in 
a  Hicr.  h  La*,  recognition  of  thisgracious benefit,  which  ac- 
urm.c^-  NuII°  cording  to  our  Saviours  Do&rine proceeded 
™%$c£.  from  the  generall  and  impartial  love  of  God, 
torclcmeatiffimus  to  all  mankinde,  lehn  3. 16. 
caafi  Ctpcrdmo-      Butwhenthe  holy  Scripture  defcehdethto 
ZoZT^it  the  declaration  of  the  proper  and  effe&uall 
umperpoenitemi-  caufe  of  mans  failing,  of  receiving  the  fruit 
am^noluntwv^rii.  ancj  benefit  of  compleatc and  atfuall  redemp- 
Gmli^'nXo-  tion  and  falvation,  it  referres  the  fame  tohis 
»itas Dei,  nC uii  ownc malice, infidelity, difobedience,and irre- 

qwdem parti defu-  n-nrince    X4at  17   2H   * 
it, qu«  in charita-  PenCanCC3^/r,J.3o  7* 

te  non  ftetic  &  ab  The  goodne/fe  and fount y  of  the  Almighty  was 
initio  fui  veneno  mt  deficient  (faith  Profber  Aquitanicus  *)  to  that 
intumuit.#.f*.t9.  part  of  mankinde,  which  abode  not  in  char tty^  but 
Qui  exortcsgra-  # ^  corrupted  and  infected ]with  the  venernous gall 

.j&mur. 


r.  b. 


T.  B.  Objection  agrinfi  the  Lord's-day.  %? 


<£* 


ewp  a 


T.  B.  His  twenty  foure  [peria/IAr-- 
guments,  in  maintenance  of 
his  pofition   concerning  the 
Jeyenth-day  Sabbath. 

Argument  i.  pag.  401. 

T.  ©•  Every  man  fearing  God  mult 
maintain  and  defend,  either  the  fcventh- 
day  Sabbatb  to  bee  ftill  in  force,  or  the 
Lord's-day.  Other  wife  there  (hall  be  no^ 
Sabbath-day  in  the  Church :  and  we  muft 
live  prophanely  and  impioufly  in  the 
breach  of  one  of  Go  ds  ten  Comman- 
dements, 

Butnomanthatfeareth  God  muft 
maintaine  the  Lord's-day  Sabbath:  1.  Be- 
caufe  a  man  cannot  defend  this  day  in. 
faith  :And  whatfoeyer  is  not  of  faith,  it  Jin, 
(l{Qm.  14. 23.  Now  a  man  cannot  fpeake 
for  the  Lorcb'&day  in  faith,  became  hee 

hath 


God's  Commandment  necejjarj. 

hath  no  word  of  G  o  d  for  the  ground 
of  his  faith  .  and  fo  it  is  not  faith,  but 
phanfie,  fuperftition,  and  preemption. 

Pag  195.  When  the  old  Sabbath  was 
fet  up,  it  was  done  by  an  exprefle  Com- 
mandement  :  and  can  there  a  new  &*£- 
bath  come  into  its  room  without  a  Com- 
mandement  ? 

Pag.  402.  Chrift  hath  left  no  Com- 
mandement  for  us  to  fan&ifie  the  Lords 
day.lt  is  no  where  faid  to  us  in  the  New 
Teftament,  remember  the  Lord's-day  to 
fan&ifie  it.  Neither  can  it  be  proved  by 
any  collection  or  confequence,  from  any 
Text  of  Scripture,  &c. 

Pag.  283.  When  men  will  doe  that  in 
G  o  d's  f ervice,  and  in  obedience  to  God, 
the  which  he  hatlv  no  where  comman- 
ded them  :  what  is  this  but  a  necdlefle 
religion  and  (uperftition  ? 

Pag.  619.  It  is  but  fuperftition  and 
will-worfhip. 

Pag.  629.  All  humane  inventions^ 
thruft  into  Divine  fervice  or  worfliip 
of  G  o  p,  are  plains  idolatry. 

Pag: 


T7;e  Sahbath  without  a  Qmmandemenu  89 

m  ■  ■■   ■   1  1  ■     ■       ■ 

Pag.  618.  The  Lord's-day  is  a  Popifli 
tradkion,becaufe  there  being  no  ground 
for  it  in  the  Scripture,  yet  for  all  that  the 
Patrons  of  it  doe  urge  and  prefle  the  ob- 
(ervation  of  it  as  a  neceffary  thing,  as  ty- 
ing  mens  confciences  upon  paine  of 
damnation. 

tf^.S.  ag.  <Br.pdg.u7.  It  is  a  matter  of 
infinite  comfort  to  us,  whodefire  to  do 
the  duties  of  the  day  Tfitb  faith  f  and  in 
Gq£s  blcfting  and  acceptation,  that  God 
fan&ificd  our  Sabbath-day  by  the  words 
of  the  Commandement  written  with 
his  owne  finger. 

H.  B.  Dialmanufcrlt  is  truc,that  only 
Gois  Commandement  bindetktbeconfei- 
ence :  and  unlefle  wee  finde  the  keeping 
the  fir  ft  day  of  the  weeke  for  Sabbath,  to 
be  commanded,  &c.  the  divine  autho- 
rity of  it  will  not  appeare,  &c, 


N  Anfo. 


Jji'd ,  %he  equity  of  the  fourth  Qommandemintl 

<*/£nfwcr  to  the  precedent  Argument. 

The  firft  propofition  of  the  precedent  argu* 
merit,  is  not  neceffary :  for  although  men  fea- 
ring God,  fliould  neither  obferve  the  feventh 
day,  nor  the  firft  day  of  the  Weeke,  for  their 
Sabbath :  yet  they  may  be  free  from  prophane 
b  Aurcol.  in  i.d.  and  impious  tranfgreflion  of  the  fourth  Com- 
37.art.unk.  De  mandement :  by  keeping,  holy  fame  other  day, 
quod  Xjuo  tem'  or  ^ome  °^ct  convenient  and  fufficient  time- 
pore,veiaiiquaho-  For  the  fourth  Commandement,  in  refpeft  of 
oa  cw  frfvZm  vt*  any  one  definiteand  fpeciall  day  of  every  week, 
cotus  Deo:  &  hoc  was  not  fimply  and  perpetually  moral  l;but  po- 
pacec  quia  tam  fum  fitive  and  temporary  onely,as  isiormerly  pro- 

naiur*  &  ratio  di-  The  common  and  naturall  equity  of  that 
aat  quod  pro  aii-  Commaodement  is  morall :  to  wir,  That  Cud's 

quo   tempore  oc-  .  ,  ...       ,  r  r  .  , 

fcovacascmihi,%  p&fS  art  miged,  to  obferve  a  convenient  and 
procurare  falutcm  Efficient  time,  for  pMike  and  folemne  divine 
riuTmiKo  &  ™r(hip,  "'fir  religious  andEcdefiaJticall  d» 
Deodebco  vacave,  ties  b :  And  abftinence  from  fecular  labour 
^^ncfciad°  c"  an4  negoriation,  and  keeping  holy  one  day  of 
TchYyuTcencp.  every  weeke,  both  for  mans  temporallandna- 
Hom.io.  iam  hinc  turall  refrefhing,  and  for  the  fpirituall  good  of 
tJnZ°c  SSi  his  foule,  is  very  agreeable  both  to  natural!, 
jiobis  Dens,  eru-  and  religious  equity,  and  it  is  grounded  upon 
diens  in  arcuio  the  ancient  cuftomeandpra&ceof  God's  mq+ 

hebdomadal  diem  .  r  -      T       *  -         ^^f        * 

imuintcgru  ip&  ple\  in  time  ottneLawc:  and  we  Chnftians 
cm  Zmmrydv*-  having  obtained  a  larger  meafure  of  divine 
&fe&*™.  %x^>  and  our  obligation  to.ferve  G  o  d,  and 
jwTiwi  irM*-  Chrifiy  upon  his  heavenly  promifes,  being 


greater 


The  Lord's  day  an  Apottolick  TraAitiw.  $H 


greater  than  in  the  time  of  che/tuw.-if  in  thofe 
former  times  of  greater  darknefle,  the  Lord's 
people  obferved  a  weekcly  Sabbath-day:  The* 
furely  we  fhould  be  ingratefull,  and  negligent 
of  our  owne  falvacion,  if  we  yeeld  not  to  God& 
weekelyday.orafufficienttimeforhisfervice.  .  w    .   . 

u        t      ,  j- j  j  d  Novel.  4.  Lew* 

as  well  as  the  lewes  did  d.  c*p.%*.  Siquium- 

Lafily,  our  weekly  obfervation  of  the  Lord's  tram  quondam  & 
day,  in  the  time  of  the  Gofpell,  is  not  fupcrfti-  S^^SS 
rious,  but  an  holy  and  godly  pra&ife.  .Fwitis  bati  diem  venera- 
warranted  by  the  example  of  the  holy  Apo-  j^>  J*-  ££ 
(lies ,  and  thofe  Primitive  Churches,  which  hcem  ipfam|/ve"^ 
were  planted  by  the  Apoftles:  and  which  re-  tatem  eolunt,  hos," 
ceived  their  Ecclefiafticall  precepts  and  con-  ^  d^tS 
ftitutions,  by  Tradition  c  from  the  Apoftles.  nofq,  abexididc- 

decorc  Iiberaric  0 
noa  venerari  par  eft  ?  e  Ifich.i*  Levit.lib.  i.eap  9.  Nam  &  nos  illorum  fequen** 
tes  Traditionemj  Dominicam  diem,  divinis  conventibus  fequeftramus.  Irenajus 
lib. $. cap. 5.  Ordinationc,&fuccefljone,  eaqua*  eftab  Apoftolis  mEcclefiatraditio 
venit  ad  nos.  Cap.  4.  Nonne  oportebat  ordinem  fequi  traditionis*  quam  tradiderune 
iis,  qiubiw  committebant  ecclciias  ? 


N  z  Anfw. 


9&  ^wf.14.2^ 


Anfw.  to  the  AJfumption- of  the  Argument. 

T.  !B.  A  Man  cannot  maintainc  the  re. 
ligious  obfervation  of  the  Lord's 
day  in  faith,  becaufe  he  hath  no 
ground  of  God's  Word  for  his 
faiths  and  fo  it  is  not  faith  but 
fancy  :  and  if  the  obfervation  of 
the  day,  is  not  in  faith,  it  is  finne^ 
Q{pm.  14.2J-  ' 

Anfw.  1.  By  TrithyRm.i^i.  the Apoftle 
underfiandeth  the  d'ittate  &nd  yr  attic  all  )udgt~ 
a  chryfoftsm.Am-  ment  of  the  confeience,  concerning  the  quality 
rftS^  oi  theadion,  which  one  is  to  doc,  or  to  leave 
occummus.  Cm-  undone  a.  Therefore  this  fentence  or  faying  of 
pr^fimTfidt  the  Apoftle  conclude*  nothing  for  the  Obje. 

id  eft,ex  diamine  (Sor's  purpofe. 

confciemix ,   quo     Secondly ,  But  if  by  Faith,  (hould  be  under* 

SE&lffS  ft°od>  <*#««  *,/«/<  riptrfiMfi*;  groun- 
hie  &  nunc  l.ccre  ded  upon  the  written  Word  ofG  o  d;  my  an- 
pcccatumcft.^  fvver  is  that  the  keeping  holy  of  the  Lord's 

cnim  agit  hie  Ape-  .  '  •     1  X  1  /• 

iUus de  fide  c^-  day,  is  grounded  upon  a  Commandernent  of 

#i4»<! naturalise-   (JqD( 

^tdlcffit      Fordivineprcccptsareoftwoforts.-i.^r 

rail,  parricuhn,8c 

praSica ,  quae  nihil  aliud  eft  quam  di&amen confeientia?,  feu  judicium  rationis*  quo 

judico,  mihique  pcrfuadeo3me  ;e&e  agcre,ncc  Deum  offcndeie. 

of 


T)iv.  Comntandements  gencrall .  p? 


of  them,  are  exprefle,  immediate,  and  particu- 
lar, Epbef.6>l*  Children  obey  your  parents  (na- 
turall)/*  the  Lord^  i  Thejf.4.3.  Abftaine  from 
fornication,  Ephef  4. 18.  Bee  not  drunke  with 
wine  wherein  is  exceffe. 

Some  are  generall  precepts  ,  which  com- 
mand by  a  mediate  and  fubordinate  law s  1  Pet. 
2.13.  Submit  your  f elves  to  every  ordinance  of 
mm,  for  the  Lord's  fake.  Verf.  18.  Servants  be 
fubjefi  to  your  majlers,  with  all  fear  e,  not  onely  to 
the  good  and  gentle  ,  but  alfo  to  thefroward, 
Hebr.  13.17.  obey  them  that  have  the  rule  over 
yo*,8zc. 

Now  Parents,  Matters,  Princes,  and  Rulers, 
command  children,  and  fervants,  and  people 
under  their  fubje<flion,  to  performe  worldly 
and  temporall  bufinefles,  as  to  labour  in  this 
thing,  or  that  thing,  totravell,to  goetowar, 
tofaile,ro  fovv  corne  in  fucha  Held,  &c.  The 
Centurion  in  the  Gofpell,  Mat.  8.9.  1  amaman 
under  authority,  having  fouldiers  under  mt :  and 
1  fay  to  this  man,  Goe}  and  hegoeth  :  and  to  ano- 
ther. Come,  and  he  commeth :  and  to  my  fervant, 
DoethU,andhe doeth it. Gen. 24  2 . Abraham  / aid 
to  his  eldefl  fer  v  ant  >8zc.  Put  thine  handundtr  my 
thigh,  and  I  will  make  thee  fweare  by  the  Lord, 
&c.  Thou  (halt  goeuntomy  Countrej,  and  to  my 
kindred^  ejre.  ifaac  called  lacob,  and  [aid  unto 
him,  Anfe,goe to  Padan  Aram^ See.  Gen.iS.  1 ,2 , 
King  David  commanded  Ziba^Thou,  and  thy 
fonnes,  and  thy  fervants, /ball  till  the  Land,  and 
bring  in the  fruits,  &o  2  Sam,?.?,10' 

N  3  lit 


p4  c  ^Precepts  of  the  Church. 


In  all  thefe  examples,  and  in  thoufands 
more,  children,  fervants,fubje&s,fouldiers:&c. 
performed  fecular  and  cemporall  fervice  and 
bufincfle,  in  obedience  to  the  precepts  of  fuch 
perfons,  as  were  their  govemours,  and  their 
obedience  unto  the  Commandements  of  Men 
was  done  in  faith,  and  was  pleafingto  God, 
*  cyprU*.  Ep.  69.  atl(*  warranted  by  the  generall  rule  of  Divine 

Ncch3Ecjifto,fed   Law» 

doledicPm£De,C&  In  ^e  manncr>  ^e  a°b  Ghojl  delivereth  a 
chrifticonftituas,  generall  law  to  Chriftian  people:  Heare  the 
qui  didt  ad  Apo-  church*.  Be  obedient  to  them  that  htve  the rule 

*t2^2-  «>«  1»»  <  ^»d  **  fpirituall  Fathers  and 

:tos,qui  vicariaor-  Rulers,  command  them,  to  repaire  to  fuch  a 
titTcccduntP0Oui  Church,  keing  a  convenient  place  for  God's 
auduvosXeauSc  publike  fervice:  to  obferve  fuch  a  day  of  the 
&e.  inde  cnim  weeke,  to  wit,  the  Lord's  day,  which  is  a  con- 
foi^fc  venienc  day,  and  timefor  Divine  Service,  and 
oriutur,  dum  Epif-  Ecciefiaftical  duties,and  a  time  convenient  for 
SKfi^rLcft'  cel^ationfromfeculart>uiineffe.  In  thefe,  and 
fupcrba  l^r*fump-  in  all  other  the  like  cafes,  the  Rulers  of  the 
tonecomemnitur,  Church  command  that  which  is  reafonable, 
*KST,  andfubfervientto  the  honour  of  God,  and  fub- 
indignus  homini-  fervicnt  likewife  to  the  Divine  Precept,  con- 
bus judicmn.idem  cerning  Chriflun  edification  b  :  And  people  o- 
t1ionomioInioqu1l  beying  their  Precepts,  have  warrant  to  to  doe, 
turDominusDcus  from  the  generall  rule  of  G  o  d's  Word:  and 

dicens :    Et  homo 

quicunqj  feccrit  in  fuperbiaa  ut  non  cxaudiat  faccrdotem  aut  judicem,  quicunque  fu- 
erit  in  dicbus  illis,  morietur,  &c  b  Putcan.  in. primatn fearada  quaff.  9? .  art.i. 
T>nb.  I.  Fieri  potelfc,  ut  quis  confcquatur  finem  legis  Divinar,  media  aliqua  lc* 
gc  pofitiv.i.  Media  enitn  Icgedc  non  fumenda  Euchariftia,  nifi  a  jejunis,  faciliori 
modo  confequimur  fru&um  Sacramcnti.,  ad  cwjus  rcceptionem  tenemur  perdivi- 
mim  prjeccptum, 

their 


OfWM&orJhif  pj 


their  obedience  (if  other  things  be  anfwerable) 
is  an  a&  guided  and  commandded  by  Chrijtian 
faith. 


T.  fBJPag.ifft.  When  men  will  do  that 
in- God's  fervice,  and  in  obedience  to 
God,  the  which  he  hath  no  where  com- 
manded them  :  What  is  this  but  a  need- 
lefle  religion,  and  fuperftition  f  Tag.6ip., 
It  is  fuperftition  and  wiUworfhip. 

Anfw.  This  Objection  is  borrowed  from 
the  DifcifUnarian  Majters*:  But  it  is  like  the  h^^eS 
reft  of  their  Divinity.  For  in  the  very  rime  of  Pami&ih:  wb*> 
Mofes  Law,  when  Cod's  fpcciall  Comman.  %%J°l/^Z 
dements  were  moft  of  all  .required,  Some  fefti-  ?wt/2/^ 
vail  dayes  were  ordained,  and  duly  obferved  m"fi  dH  'n  t0  the 
among.thefcww,  by  authority  of  the  Church  tl^/o" 
and  State,  and  the  fame  was  not  fuperftitious,  fe  g  o  d  in  any 
for  our  Saviour  Himfelfe  reforted  unto  them,  thin§ but ]n°hQdl-  - 

T.  __      »        .  ^  '       a  y  encc  i  and  there  is 

lohniO.ZZ.  I  MAcb.4..56.HeJl. 9.17,2J.  no  obedience  buc 

The  holy  Patriarkes  performed  fomercligi-  *n  refpeci  of  the 
ous  adionsby  command  from  Cod,  declared  ^Sooa 
unto  them  by  revelation:and  fome  aifo  by  the  Therefore  it  Foi; 
rule  QichriJtUnpYudtnct  without  fpcciall  com-  iovvet,h  \ thifc  * 

j    ^  r,  /  ^roo  Word  of  GOD    \ 

mand,6#/.  iq.lO. Hebr.  I.I.Cw.  28.  I5322.  direct  amanin.-. 

The  Rechtbitts  likcwife^tow/.j 5.6,14.-/^^  aiiius  aftioiw.. 

new 


$6  i  What  is  fuperftttlous, 


new  Teftament,  divers  did  the  like,  and  are 
highly  commended,  Igh.  12.3.  OMarkej^  6. 
x*hh"i?yov  H>y£e*To  tts  i^\,Let  her  alone, tv hy  trou- 
ble you  her,  [be  hath  wrought  agoodxvorke  on  me : 
This  is  che  fpeech  of  Cbnft  Himfelfe. 

Socondly,  The  religious  obfervation  ofthe 

Lor  d's  day  by  che  Christian  Church,  can  be 

b  Sim.  de  RtiigJl  rccjUced  co  no  kinde  or  branch  of  Superttitienh : 

i.wp.i.Adlcgiti-    „■■;••  .  .  ,  f         l rr 

mum.cukum  rdi-  For  ic  is  neither  an  undue  and  exceflive  wor- 
giofun  duo  reqiii-  fl1ip5  inrefyeft  of  the  object,  bccaufe  ic  is  obfcr- 
mSsfiTkg^-  ved  in  honour  of  che  true  and  living  G  o  d,  and 
nun  ex  parte* rei  of  Cbrift  our  saviour  i  Neither  is  it  fuch  in  re- 
cuk*:  Aliud  eftj«  fped:  of  any  undue  for  me  ofworfhip  :  for  ic  is  not 

in  modo  colendi   .r      .,        .  J        r       >r        J  *  ,i  •  i      ... 

Htprudcns  &  mo  legall,as  burnt  iaenhces  were :  N  at  her  is  it  mi- 
deratus.  vnde  du.  pious,  as  when  men  offered  their  Sonnesand 
££%!&  Diughtcrsinfacrificc,/**.  n.2j>.f4fek* 
fa  :  yd  ex  parte  not  repugnant,  but  every  way  conformable,  co 

cuius v*f  Drifcd  ^UCh  faCred  RuleS5    atld  Can0nS5   3Sthe  H&b 

fai^racx parte  Ghoft  had  delivered,  concerning  che  ordering 
modi   obfonrandi  cheex -email circumftances,  andexternallma- 

0^SS&  terialls  oi  Divine  W0l(hiP>  which  are  not  ex- 
tig.1ib.4ca. zs.su^  prefly  fee  dovvne  in  the  written  Word. 
perftkioeftmcui-       Thirdly,  It  is  a  wonder  to  mee,  that  T.  B. 
rum^mfu^erftitto"  fliould  call  the  Lord's  day  an  IdU,  andtheob- 
appeiiatus  eft,  eo  fervation  thereof  an  idolatrous  adion:  For  it  is 

ml  and  ^S,&  no-c  an  Ido1  rAtiom  urmini>  inrdpeftof  Tit* 
vero  D:0,rup°erfti.  mination^  for  the  religious  obfervation  thereof 
tem  fuorum  Oeo-  js  referred  and  fubfervienc  to  the  honour  of 
12£ZZ™ '  G  o  d  and  C  h  r  1  s  t  :  ^cither  is  it  fuch  r* 
tione  modi,  in  refpeft  of  th€  manner  of  obfer- 
vation, for  it  is  kept  holy,  bytheexercifeof 
Evangelicall  duties ,    which  arc  taught  the 

Church, 


cce^erunc. 


All  Traditions  not  rtjefted.  p7 


Church,  by  the  HolyGhoJl  intheNewTcfta. 
ment.  Lajlly,  Saint  John  the  holy  Evangeli^ 
4nd  Profhet  of  the  NewTeftament,  ftileth  it 
wj&*xM>*  the  Lord's  day  :  and  the  holy  Apoftles 
themfelves, at fome  times: and  the  Primitive 
Churches  (planted  by  the  Apoftles)  constant- 
ly obferved  it  :  And  where  (I  pray  you)  did 
ever  any  man  reade,  that  an  Idol  was  (tiled  by 
the  Spirit  of  Gody  the  Lord's  Idol^  Orthatthe 
holy  Apoftles,  or  their  godly  fucceflburs,had 
any  communion  with  Idols?  i  Cor.  10.14, 
x  7*605. 21. 

Fourthly,  It  is  a  contumelious  and  ignorant 
fpeech,to  terme  it  a  Popifti  Tradition :  For  po- 
pi(h  Traditions  had  not  their  beginning  from 
the  Apoftles,  neither  were  they  honoured  by 
Apoftolicall  men.  h  Ocmmtlxam. 

Reformed  Churches  reje<5t  not  all  Tradici-  c**£ji-  *vtf.  p^ 
ons  h>Butfuch  as  are  fpurious,fuperftitious,  and  tradide7u  °vi™ v  * 
not  confonant  to  the  prime  rule  of  faith,to  wit,  ce,&  ApoftoUci  ab 
the  holy  Scripture :  Genuine  Traditions  agree-  ^^ITlt^ 
able  to  the  rule  of  faith,  fubfervient  topietie,  muita  acceperunt . 
confonant  with  holy  Scripture:  derived  fro  the  v*  fuis  m«p^1* 

*  *  rurfustradidenmt: 

Scd,  Irentus  inquit,omnia  ilia  av^etvet  tu;  y^axi :  Et  no:  nihil  corum  rci jamus, 
Sed  omnia  quae  Scripturis  confentanea  fimtj  mfcipimus  &  vencramur.  Calvin  c .  pigb. 
de  lib.  Arb.  Non  difficulter  pofiet,  inter  me  &  Pigbium  convenire,  fi  modo  Ecdefia; 
traditionem,  ex  certo  &  perpetuo  San&orum  Oitnodoxoruai  confenfu,  non  ex  tefti- 
moniis  hinc  inde  male  excerptis  demonliraret.  Beza  ad  Repet.  Sanh.cao.7-  Vbi 
tandem  invenies  ,  ullam  Ecclefiatticam  Tradirionem  Dei  Verbo  accommodatam,  & 
Ecclefiz  utilem,  a  nobis  reprehenfam  ?  Gefncr.  [up.  i  Timothy  .16.  cap.  7 .  Si  Pon- 
tificii  fuas  Traditioues  eadem  via,  per  teftificationem  antiquiflima:  &  Apoftolicar 
Ecclefia; ,  ad  noftraufque  tempora  deduxerint ,  admittitnus  eas.  Zanch.  de  op. Red. 
lik  i.bu  deTradit.  Hofiand.  c.Analyf.  Gretor.de  Vaknt'ia  pag.  116.  Meilher. 
Confult.  c.  Lefiium.  pag.  f  $0.  VVhitakcr.  de  fcript.  Perfett.  qn*0,  6.  cap.  f. 
Serran.  Concord.  pag.S, 

O  Apofto- 


$>8  Traditions]  WtU^orJhijf. 


Apoftolicall  times,  by  a  fucceflive  current,arid 
which  have  the  uniforme  teftimony  of  pious 
antiquity  ,  are  received  and  honoured  by  us.f 
Now  fuch  are  thefe  which  follow  :  The  hifto- 
ricaR  Tradition ,  concerning  the  number  ,  inte* 
gritie,  dignitie,  and  perfe&ion  of  the  Bookes 
of  Canonicall  Scriptures.  The  Catholike  expo- 
sition of  many  fentences  of  holy  Scripture  : 
The  holy  Afofiles  Creed:  The  Baptifme of In- 
fants :  The  perpetuaU  virginity  of  the  blefled 
Virgin  Mary :  The  religious  obfervtfion  of  the 
Lord's- day, and  of  fome  others  Fcftivals,  as  E&* 
fter,  Pentecott,  &c.  Baptifing,  and  admini- 
ftrationoftheholy  Eueharift,  in  publike  ajfenu 
hlies  and  congregations  :  The  fervice  of  the 
Church  in  a  knowne  language  :  The  delivering 
the  holy  Communion  to  the  people  in  both  k  fades : 
The  fuperiority  and  authority  of  Bi(hops,over 
Priefts  and  Deacons,  in  jurifdi&ion,and  power 
of  ordination,  &c. 

5  T.  B.  His  branding  the  inftitution  and  ob- 
fervation  of  the  Lord's-day,  with  the  black 
charader  of  will-worfliip ,  procecdeth  alfo 
from  rafli  and  prefumptuous  ignorance. 

For  will-WOrfllip,  £$gXo9ptf<rx«'a,  Colof.i.2$A$ 

a  religion  and  fervice  proceeding  meerely  frdm 
the  nftion,  invention,  and  phanfie  of  mans 
braine,  having  no  foundation  in  the  will  of 
G  o  d,  or  in  any  juft  Law  of  man. 

The  fame  hath  evermore8either  all,  or  fome 
of  thefe  properties  following  :  i .  It  is  vaine 
wdfoperfaow,  having  no  profitable  ufe.  zJt 

is 


Superjtttiom  Tradtttons.  pp 

u  erroneous  ,  as  when  thcPkarifeeshppokd, 
that  meat  being  eaten  with  unwaflied  hands , 
defiled  the  foule.  3.  It  containes  fomething 
repugnant  to  Gods  Divine  Law  ,  or  JYiS,  as  that 
children  might  defraud  their  parents  of  necef- 
fary  reliefe ,  by  offering  a  gift  in  the  Temple, 
and  faying,  it  is  Corban  a,  Mat.  1 5.2,5.  Marke  *  Dkitis,  lege* 

.  TT  Qrr  dc  honorandis  pa- 

7   vV        t  J  u  •  /  a  rci1tib«s     ^undtf 

Now  I  wonder,  whatvaine,  fuperfluous,  inpice,  &  gratis 
erroneous ,  or  impious  obfervation,  T.  B+  or  ©bfcquiumDeoof. 
his  adheres,  canfinde  intheinftitution  of  the  ^JSTS^ 
Church  ,  concerning  the  keeping  holy  the  affimo,  veimatri, 

num  feumunus  i 

dttttHiittttHWHtNt  rS'Sfc 

fed  tibi  proderit  d 

An  Obfervation  concerning  the  quality  ^^^ 
of  Ecclefiafticall  Precepts  and  Con-  damnum. 
ftitutions. 

Thef.  1.  Although  the  Ecclefiafticall  pre- 
cepts, and  conftitutions  of  the  Rulers  in  the 
Church,  are  not  Divine  by  miraculous  and  im- 
mediate infpiration,in  fuch  manner  as  the  Pre- 
cepts ofGoD's  written  Law :  yet  when  they 
are  compofed  according  to  the  Rules  and  Ca.  S^^ 
nons  of  holy  Scripture,  andareaptandconvc-  autnovitia  res  eft, 
nient  meanes ,  to  the  better  fulfilling  of  the  f^^  jj^£ 
Commandments  of  God,  delivered  in  holy  riotfedTprimisuf- 
Scripture  s  they  are  by  conformity  and  fubor*  q«e  paribus  pec 
dinacion  to  the  Divine  Law ,  and  by  Divine  HSufta  t' 

O  z  appr9:  *ff* 


too  Trectpts  ofcbe  C  bur  an 


a  Zanch.  d  tper.  approbation ,  facred  and  venerable  a. 

SiiekMMxCutt  for  l*  Their  immediate  authors  and  com- 
h*  iege$  Verbo  pofers,  arc  facred  perfons ,  called  and  authori- 
£^S  fed  by  the  Holy  Ghoft,  to  rule  and  order  the 
ijcit.  Si  non  pug-  Church  of  Chrift ,  Atfszo.  28.  Luke  12.42. 
mnt,c5temnitEc-  2  The  matter ofthefe  Precepts  ,  being  or- 
uUomcmn^on".  dered  and  framed  according  to  the  Apoftoli- 
temrtusaucm  Ec.  call  rules,  Rm.  14. 19*  i  Cor.  14.26,40.  and 
Jar*  TappaKtTx  accor<ling  to  precedent  examples,  and  prefi- 
W18..7.  dents  of  holy  Scripture,  and  the  equitic  and 
Caivia.  com.h  1.  analogie  of  former  Divine  Lawes,  i  Cor, 9  p, 
^oihgere4prompca  13.  and  maximes  and  conclufions  ofnaturall 
crt/ha$pofteno-  reafon,  redified  by  grace,  i  Cor. 9.7^  10.  &ch. 
ZSgESGe  If-I4.'y*  andtheendoffuchprecepts  being 
bendas  pro  huma-  godly  edification,  order,  decency,and  reverent 
^"adit!^lbus*  adminiftration  of  facred  and  religious  things: 
3«*  ZTingene-  The  precepts  and  conftitutions  of  the  Church 
raiiiegeiomnfadc-  (I  fay,)  being  thus  qualified,  are  facred  and  ve- 
™™ot.Ma?lfc.  nerable> and  their  obfervation  is  an  ad  of  rcli- 
i&t'.  Eockfiafticx  gion ,  and  of  obedience ,  tothegcnerall  Com* 
conftituuoncs.non  mandement  of  God.  For  the  Holy  Ghoft  com- 
legL^fcdeuam^r-  mandeth  :  obey  thtm  that  have  the.  rule  over 
vmae :  mm  quia  au-  you,  and  fubmit  jour  felvcs,  Heb.  13.17.  He  are  the 

£££&'  chHrch>  Mmh' l8'  '7-  And  if  children,  fer- 
tum  qun  fundame-  vants,and  fubje&s,are  bound  by  Divine  Law  b, 

tumhabecinfcrip- 

tum  :  mm  quia  ad  divinum  honorem,  Ecclefigque  decus,  divinxq;  legis  faciliorem 
ii^pletioncmfunt  ordinate,  b  P.  Arrag.  d.  ju{?.&  jxr.q.  6i.art.^.  Duplic  iter  die  i 
fiotu/t.quod  ahquis  ad  culpam  obliget.  Vno  modo  ut  agens  priucipale  j  &  hac  rati  one 
iVemopptcll  aJ  culpa  obligare  nififolus  Deus.  Alio  modo  (icut  uufa  fecuda,quje  m- 
«it»cur  vi  &  efficasia  prima:  caufa?:&  hoc  modo  homines  fuislegibus  pofiut  obligare 
ad  culpam,  quaccnus  fubfunt  potcftati  divina?.  Molin.d.jittt,tr.i.  difp.  27.  Licet  qua?  i 
"Bfgia  &aliis  legitimis  infenoribus  potcftatibus  rite  praecipiuntur  ,  funt  de  jure  pofi- 
tivo:quod  tamen  illis,poftquam  ita  coftituta:  funt, par emir^ell  de  jure  divino3mediis 
rcrii  naturiSja  Deo  ipfo  itaconftitutum :  cum  legitime  poteftates  omnes  a  Deo  fint, 
Dciq;  vices  mfuo  ordine  tencant:dumq-  illi$obedimus,earumq;  pra:ccpta  fervaiiius, 
Ecopar,i;erin  illis  parcmu5aDciq:.  precept  u  &  Yoluntate  exequirmir.  natli* 


(precept*  <f  the  (lurch.  loi 

natural  and  pofitive,  to  obey  their  Parents, 
worldly  Mafters ,  and  u  rnporall  Princes,  in 
things  humane,and  ficular,  when  the  fame  are 
reasonable,  honeft,  and  jult  :  and  by  perfor- 
mance thereof,  they  ferve  and  obey  the  Lord 
Chrift,  Colof^  \^Ephef6. 1.  1  Pet. 2.15.  In 
like  manner,  when  Chriftian  people  fubmit 
themfelvcs  co  conformable  observance  of  the 
lawfull  and  religious  conftitutions  of  their  fpi- 
rituall  Rulers,  this  conformity  and  fubmiffion 
of  theirs,  is  pleafing  to  God. 

3  The  holy  Apoftles  common  Rule  to  all 
Chriftian  people  is^Phil.^  S.Whatfoever things 
are  true,  vohatfoever  things  are  honejljvhatfoever 
things  arejuft,  whatfoever  things  pert  dine  to  love, 
rvhatfoever  things  are  of  good  report  ^t  he fe  things 
doe.  But  peaceable  and  conformable  obferva. 
tion,of  the  lawfull  conftitutions  of  the  Church, 
touching  decent  and  reverent  exercifing  religi- 
ous offices,  ishoneft,and  juft,  and  appertaining 
to  peace,  and  love. 

Therefore  the  Apoftles  common  rule,  given 
to  all  Chriftian  people,  Phil.  4.  8.  obligeth 
every  one  to  a  peaceable  and  conformable  ob- 
fervationof  the  Lawfull  precepts  and  confti- 
tutions of  the  Church,  afwell  as  it  doth  to  the 
obedience  and  obfervation  of  the  Commands 
of  temporall  Lords3  Mafters,  Officers,  Gover- 
nours,  ParentSj&c. 

4  In  the  Primitive  Age5when  Chriftian  peo- 
ple excelled  in  vertueandpiety,  they  generally 
obferved  the  conftitutions,  and  precepts^/  the 

O  3  Churchy 


102  Precepts  of  the  Cburch\ 


a  B&id.ftir.fanc.  church }  which  were  ordained  for  decency,  or- 
™^NSSc£  d*r>  and  good  government*:  and  if  any  fro w- 
quifquis  fane  vel  ardly,  and  contemptuously  difobeied  the  fame, 
c^T  funrTa  they  were  ce°furedas  Malefa<3ors.  It  was  a 
Eccieqfia1iicam  ^^  Law  of  the  Church  in  Ignatius  and  Tertu/lians 
b  TcnJ.cor.mU.c.  dayes,  that  people  fhould  not  make  the  Lord's- 
ij&ififi  day  aFafting-day  :  and  the-wilMidl  tranfgref. 
cimus.  Ignatius  ad  fing  this  Ecclefiafticall  conititution  was  eftee- 

mta&^2v DX  med a nefarim offence. b 

rit?DommHnter-      Betwixt  Eafier  and  Wbitfumide,  and  upon 

fcaoreft.ta«i.4p.  every  Lord's  day,  the  Law  and  Canon  of  the 

InrZl'lT^'  Church  was :  That  people  at  publike  prayer, 
cone. Gang.  Amb.  andintimeof DivineOfficcs,  mould ftaad up- 

Xp'lfftch  Im  *'  ri§^lt  on  theiriegs3  and  not  fit  or  kneelc. c 
txpojj  .  a**,  t*      jt  was  jjkew^  a  generall  conftitution,  t% 

c  Tat. d.  cor.mii.  adore  Chrift  with  bodies  and  faces  turned  to- 

?££3B$  wardstheEaft.** 

Bjwph.  expof.fid.i.    To  receive  the  holy  Eucharift  in  the  forenoon, 

3lr/pr4/HIai*  anc*  w^en  PC0P'ewere  fading:  and  to  receive 
din™  Mm. ^.ai  the  fame  from  the  Bi(hops,Pricfts,or  Deacons 
**bod.Ta.Ap$i-c.  hands,  &  not  for  the  people  being  participants, 
7M™£$e!™  to  take  it  from  off  the  Altar  or  Communion 
3er.  in  Amos.  c.  6.  Table  with  their  own  hands  e,Mixing  fome  wa- 
T>iony(.bi€rar.c. i.  tcr  wjtj1  fa  wine  Q(fa  faty  communion. f 

c.j.  iuft.  Mart.  In  theadmini(trationofBaptilme,fr*/M «wr- 
jipoidg.-i.  fio,  thrice  dipping  or  fprinkling  in  water,  s 

*2JJxS?i  Obfervation  of  certaine  yeerely  Feftivak 
*$.  and  Holy-day es,  among  which  were  E after 

I  TCDifnCf  mi*  and  Mi*/*****!*  ••  and  likewife  annuall,  and 
Amb.HlXon.*  weekely  times  of  fafting,  h  Wfigning  with 
hEpiph./d.2.i.j.  the  figne  of  the  CrofiTe.' 

jEx.fid.Catb.n.%i.  ° 

I  Tro.  <f.  wr. jw/,*.  j,  Cyp. £/«&  j*.  Awg.  i* loan, ry.  n*. #.  rf,  Cat.  Rudx.  to. 

In 


Contempt  of  the  Precepts  of  the  Church.  ioj 

-    — — — — -  ■■  « ■» 

In  all  thefe,  and  the  like  Ecclcfiaftcall  ob- 
fervances,  Chriftiati  people  were  very  obfe- 
quious,to  the  precepts  and  conftitutions  of  the 
Rulers  of  the  Church. 

But  in  our  times  it  is  ot  her  wife :  for  our  Dif- 
ciplinariaq  Guides,  with  their  arguments,  Ab 
authorifatc  §criftur*  negative:  The  holy  Scrip- 
ture hath  commanded  none  of  thefe.  Rites,  and 
Obfervations  in  particular :   Therefore  they 
are  Popifh  traditions,  will- worihip,  and  fuper- 
ftition :  have  made  our  people  wilde  s  and  ma* 
ny  are  fo  perverfe,  that  they  efteeme  it  an  high 
degree  of  purity  and  fan&ity,  to  performcall 
religious  duties  overthwhart  to  the  way  of  the 
Church.    And  whereas  in  times  paft,  it  was  a 
generall  maxime  among  Chriftians,  ^ion  kabet 
Dei  Cbaritatem,   qui  Ecclefia  nondiligitunlta- 
tem  b  .•  The  love  of  6Wabidethnot  inthem,  b  Auguft.f.z>^: 
which  doe  not  love  and  obferve  the  unity  of  if^f'^'^iL 
the  Church.    Now ,  they  are  reputed  mod  dicabii  et$  quT 
pure  and  holy,who  with  greateftboldncffe  be-  khifmata  operas 
quarell  and  cavill  againft  the  authority,  go.  SS£S? 
vernment,  and  lawfull  Precepts  and  Conftitu-  dUeaionem,&c 
tions  of  the  Church.   But  Irenaus  cfaidlong  3scr  j110"1^ 
fince,  of  fuch  :  That  the  I\o  r  d  will  judge  coVusChrifti"11 
thofe  which  caufe  fchifme,  and  who  wanting  confeindum,  & 
the  true  love  of  Cod,  upon  very  fknder  excep-  SISS,*^ 
tions  and  occasions,  (to  wit,  draining  at  a  liquantes cuiicem* 
Gnat,  and  fwallowing  a  Camellj  teare  and  '*  ^gi«tkmes 
divide,  and  as  much  asinthemlieth,  kill  and  Camelum'&c' 
deftroy  the  body  of  Chrift. 

T.  B, 


. 


1 04  dhregation  of  the  SahhatK 


\  T.  B.  Argument  2. 

Either  the  (eventh-day  Sabbath  muft  be 
aboliflied,  or  elle  it  muft  continue 
ftill  in  force. 

But  the  feventh.day  Sabbath  is  not  abo- 
liflied; For  there  is  not  in  all  the  New 
Teftament  any  Commandement,  or 
any  prohibition,  as  a  countermand 
to  the  4th  Commandement $  where  it 
is  exprefly  written,  Thou  flialtnot 
fan&ifie  the  feventh-day  Sabbath  : 
Neither  is  there  any  Text  of  Scripture 
out  of  which  it  can  be  neceffarily 
proved.  Therefore  the  feventh-day 
Sabbath  is  ftill  in  force. 

i^4 *[w.  1.  By  the  terme  dolifhing,  the 
aLcge.  i io.jf.  d.  Obje&or  underftandeth  Abrogation  of  the  Law, 
^wxz^oi  °l™m  byatotall  mutation  and  dcficion  a :  qrancx- 
faKdctXmLX  prcffeand  formal!  revocation  of  the  Law,  by 
rogawr  let;  cum  Qtds  countermand. 
^^r.v-emp-  But  abrogation  is  not  the  onelymeanesto 
ftur.juil$i^.c.i4  make  a  Law  ccafe :  for  a  Law  may  ceafe  to  be 

in 


The  ceajing  of  the  Sabbathl  105 


in  force,  without  an  expreffe  revocation  of  the 
Lawgiver^ nd  that  many  waies  b :  of  whch  thefe  h  ^hol^,^Ij 
following  belong  to  our  purpofc:  1.  If  a  Law  totaiU!  Xnoa 
bcena&cd,  to  continue  for  a  certaine  timec,  abrogate.  Msrat, 
when  that  rime  is  elapfed3the  law  ceafeth  with-  *£*  Hbl£ Vfc 
out  any  further  abrogation,£.W.i2.22.  2.  If  a  debet,  qmn  pofHt 


Law  bee  impofed  upon  a  certaine  State  and  totakxaUtcrdeh- 
community  of  people,  whiles  fuch  a  forme  of  "e^tSnwif01 
gubernationlafteth:  if  that  forme  of  govern-  c  ibid,  simul  ac 
meat  be  changed,  the  pofitive  Law  ceafcth  uq.  ^u™  &€££ 
lefle  it  be  revived  under  the  new  forme.  proP<p>  data  fait : 

The  major  propofitiontherfore  of  the  Argu.  *cx  lpo,n:cfuqu^ 
mentis  denied:  for  the  Law  of  thefeventh-day  e^feipfa0  dSnit. 
SabbAth,  was  onely  a  temporary  Law  :  and  it  Quando  wmpus 
was  to  continue  in  force  of  obligation,  untill  exPintp^?°!nc£ 

1  •  r  i      ,„   /p    /         jj-it*       eratconltitutajipU 

thecommmg  of  the  Jif  (/SwA,and  during  the  Lt-  fc  toiiit3  nccfoivi- 
gall  Covenant,  and  no  longer :  and  therefore  be-  «*  f^d  ^pietur. 
ing  not  revived  under  the  Gofpell, it  continues  voaucft  impiicuc 
not  in  force  d5  although  it  were  not  abrogated  &  vktute  per  rub- 
or aboliflied,by  any  negatiue  fentence3orGod  2ltulio?em  lc§um 

,       T  .   3    J       J       D  *  Ev3n2elicarum. 

the  Lawgiver;  Auguft.In  umbra 

The  judiciall  Lawes  of  the  Old  Teftament,  data  eft  %nifica*te 
to Wit,  That aTheefe  ftealtng  a Sbeepe,  jkattre-  ££*g£ eft lu" 
Jlorefoure  fold,  &C.Exo.tl2*  1.  That  a  man  (hall  Athanaf.  Sicute» 
notgleanehis  Vineyard,  Lev.  1  p.  10. norgoe  hacke  oa°  fole* candsl* 
agww,  to  fetch  a  fheafe  of  corne,  rvhich  hee'had  Epiphw.tf.a.7#». 
forgotten,  at  the  cutting  downe  of  his  barveH,  2.  #*r.  «<••/*  **£• 
Deut.24.  ip.  andjPW  /fc*tf  not  deliver  unto  his  $*™,j>y*v» 
M  After  thejervant  which  u  eje Aped from  bis  Ma,  *c'mi  v*xvn  <h% 
ffrr.Deut.  23. 1  j.  Thefe  and  fuch  other  like  €xJwt3<«W«7oij 
judiciall  Lawes,  are  not  repealed,  by  an  ex-  $^$£, 

P  prefic 


io6  Tlx  old  Sabhath  Legatt. 

prefle  and  particular  fentencc  of  abrogation  : 
Notwichftanding,  being  pofitive  precepts  of 
the  old  Tcftament,  they  are  ceafed  under  the 
Evangelicall  Law. 

2  The  aflumption  of  the  argument  alfo  is 
denied.  For  it  can  be  proved,  that  the  obfer- 
vationof  thefeventh-day  Sabbath  according  to 
the  Law  of  the  fourth  Com  mandernent,  was 
a  branch  of  the  LtgallCovenant^Exod^i.i^ 
Ezech>  20.  12,20.  And  it  is  the  exprefle  Do- 
drine  of  the  New  Teftament,  that  the  LegaM 
Cwenant  is  cetfcd,ffcb.$.6.(trc.&  cb.xo.i6. 
Therefore  it  isanerrour  which  the  Objedor 
hath  delivered :  in  faying,  It  cannot  be  neceF- 
farily  proved  or  concluded  out  of  any  Text  of 
Scripture,  that  the. fourth  precept  of  the  De- 
calogue touching  the  fcventh-day  Sabbath  is 
aboliflied. 


The  Sabbath  not  purely  Morafl.  %$? 


T.  B.  Argument  5. 

They  which  diflike  the  feventh-day  Sab* 
bath ,  and  are  utter  enemies  to  the 
keeping  of  it  doe  maintaine  nok 
withftanding,  that  it  isftill  in  force: 
For  their  Do&rine  is,  The  Sabbath  of 
the  fourth  Commandementis  Mor all  arid 
perpetual!,  his  part  of  the  LawofNa* 
ture,  andfo  apart  of  the  Image  of  God. 
Therefore  the  feventh  day  Sabbath  is 
flill  in  force.  This  Argument  is  of 
waight ,  becaufe  a  teftimony  which 
a  man  gives  againft  himfelfe,  is  ever 
accounted  ftrong. 

**3     v         v 

\y*nfw.  Some  of  the  Author  citedY>y  sm*?'  °f  tU 
the  Objcftor,  to  prove  the  fevendfi-dayj&b*  r.  z!  £%$  &] 
bath  to  be  in  forc^are  as  farrc  wide>in  one  ex-  ^-f  °- 
tremity,  as  he  is  in  another. 

There  be  other  Divines  of  good  note  b,  who  llr:'  ^nius^^ 

i       '       j  t  r  •  ,     «w./«  Qtn.  cap.  % 

tnaintaine,that  one  day  of  ieven  m  every  week,  Quia  x?  w  h*c 

lex  naturalis  cf}, 
uncitur  prarccpto  quarto  Decalogi,  tanqnam  ab  hominibus  ex  aequo  obferyanda. 
£>Hod  naturale  eft  diem  queriKjuc  eptimum  Deo  facrum  eflcjillud  pcrmane: , 

P  2  ought 


io8 ,  The  Sabbath  not  purely  MoraQ. 

ought  to  be  an  Holy-  day,  not  by  the  letter,but 
by  the  equity  of  the  fourth  Commandemenr, 
and  becaufe  of  God's  ordinance  at  the  Crea- 
tion, who  according  to  their  judgement  con- 
fecrated  afeventh  day  of  every  weeke,  to  His 
religious  fervice,  from  the  beginning  of  the 
world. 

But  whereas  fome  Heretikes,  and  perfidious 
e  v.Gzhtinj.Ar.  itwes  c,  and  certaine  Sabbath-men  of  our  Na- 
iT;  C£lZ Tmpia  tion3  maintaine  that  the  fourth  Commands 
iudxoru  perSdia,  ment  is  purely  mor^h  ^nd  not  LegaUorcmmo- 
Sabbatum  noti  fo-  n'un  }n  arfy  pArt  an(j  t[ur  according  to  thefpecti- 

lum  aludasisiphs,    ,,         .       J £   .    *    .,  .  r  .        .    »  /f      . 

fed  a  chriftianis  My  thereof  d :  This  pontion  is  proved  by-in- 
quoque  hteraiiter  vincible  arguments,  to  be  erroneous,  and  like- 
l^tok^qm  wife  it  is  repugnant  to  the  unanimous  fentence 
mter  dtcsm  Pra>  of  Orthodoxall  Divines,  in  all  ages,  fince  the 

cepta  motalia  mi-  J^ty  ApoftlcS. 

aneratur.  '  '     * 

d  K.  B.  ifpityeddnottbcfpuUlitytobetMorAUipvwneMQntCQmmiinde~ 


T.B. 


The  Lords  Day. 


T.B.  Argument  4. 

No  day  of  the  wcckc  can  be  Sabbath  day, 
by  the  Law  of  the  fourth  Comman- 
dement,  but  onely  the  feventh  day- 
For  no  other  day,  is  exprefly  mentio- 
ned or  commanded  to  be  kept  holy. 
And  all  other  daycs  of  the  weeke,  are 
by  G  o  d  Himfelfc  appointed  to  be 
working- dayes,  Exod.  20.  9.  Dent. 
513. 


1  op 


e  Oiigen.  in  Mic, 
Traff.    16.     Sunc 


Anfw.  The  Church  of  England,  walking 
in  the  good  and  old  way  of  the  orthodoxall 
primitive  Fathers,  groundeth  the  religious  ob- 
fervation  of  the  Lord's  day,  and  of  other  Chru 
ftian  Holy-day  es,  upon  the  nam  all  equity,  and 
not  upon  the  letter c  of  the  fourth  Comman- 
demenr.  ^although  the  Sunday  or  Lord's  ^FteSPft 
day,  in  the  time  of  the  Law,  was  an  ordinary  lexemes  in  infi- 
working-day:  ret  under  the  Gofpell,the  fame  f^X^s^- 
is  an  Holy-day  ,by  the  perpetuall  ordinance  of  dj^"0**- 
the  Catholike  Church .  ^And  this  ordinance 
and  obfervation  of  the  Lord's  day,  began  in 

P  3  the 


m-* 


Uq  The  Lo  itfs'Day] 


ti&&.hLtMc.  the  Holy  Apofties  age*,  and  hath  univerfally 
cj.p.Nos  iiiorum  beenc  continued  ever  fmce,to  the  great  honour 
q(uAePnt°lS^  of  C  h  r  i  s  t  our  S*viour,md  to  the  marvel. 
nem,  Dominicum  ious  benefit  of  CkrifiUn  foules,  who  upon  this 
diem,  dmnis  con-  j^iy^y   are  edified  weckely  in  vertue.eod- 

ventibus  fequcitra-     ,      jL       J  >  r>    1  •    •  ^    j^l.       r 

mus.  lineffe,  and  true  Religion:  ^/therefore  wee 

Au-gufi.  de  Temp.  juftly  account  all  thofe,  who  mallgne  the  ho- 
n'r^lpo:  nour  of  this  blelTed  day,  prophaneandfacri: 

ftoli&  Apoftolici   legtOUS.  < 

viii    religiofa  Co-  ; 

lennitate  habendum  fanxeront  ,£*£.$  i^.Bafil.  de  Spirit.  Santf.  cap.  17, 


X  B.    Mgument  5. 

To  fan&ifie  the  feventh  day,  is  a  part  of 
the  Morall  Law  :  and  every  part  of 
that  Law  is  in  force,  becaufe  the 
whole  is  in  force  :  according  to  the 

1  Logicke  rule  :  Tofeto  mel  remoto  toto9 
necejje  eftponijtel  remoVeri  partes.  And 
as  in  Circumcifion,  and  the  Feaft  of 
Pafleover,  the  eight  and  fourtcene 
dayes  were  apponted,  as  well  as  o- 
ther  adions  :  So  HkeVt/e  the  particu- 
lar day  defigned,  is.as  well  to  be  ob- 
ferved  in  the  Sabbath,  as  refting  from 

labour 


The  Sabbath  po fitly  e.  \  \  j 


labour  and  fan&ification.  Id.pag.jpy 
The  doing  workc  on  the  Sabbath y 
was  punifhableby  death,  Exod.  ji.i  j, 
(67-35.  2.  ©«*  punifhment  implieth 
finne  :  arid  finne  prefuppofeth  alaw; 
(to  H>it  the  Morall  Law.) 

Anftv.  To  keepe  holy  the  feventh  day,  by 
refting  from  fervilc  labour,  was  a  duty  com- 
manded in  the  Law  of  the  fourth  Commande- 
ment.  And  whiles  that  Law  was  in  force,  fhe 
time  and  day  of  reft  was  conynanded,  as  well 
as  ceffation  from  labour. 

But  it  is  formerly  proved  by  demonftrative 
arguments,  that  the  Law  of  the  fourrh  Com- 
mandement,  according  to  the  fpeciality  there- 
of, was  pofitive  and  temporary  "g.  And  no  part  g  Synods  purUrl 
of  it  is  in  force  under  the  Gofpell,  but  ondy  ^ae.zwj.ii." 
the  naturall  and  morall  equity;  tJ$?£?3?i 

Secondly,  The  penalty  of  death,  was  com-  natur*  necenW, 
montomany  legallandceremoniall  tranferef- "c  f^W 

r  ^  t       -+       *        nr        f  ^  ta, qua:  menu  ink- 

lions  :  Gen.  17. 14.  Levtt.i6*i.  ^umb.^io.  ta,  &Perfccogni- 

2  Sam.  6.7.   And  this  no  morfe  proveth  the  "funtrfed^^r- 

fourthCommandementtobe  (imply  and  per-  ea^  DcTinfc 

pctually  Morall,  then  the  Law  of  Circumci-  tione. 

fion :  or  the  Law,  that  the  Kohathites  ihould 

not  fee  the  holy  things  of  the  San&nary  unco- 

vcred. 


T.  B, 


i II  The  Sunday  not  commandedjiiod.iol 


§$$$$$$$$$  §*  $M  $$&&*§$* 


T.B.  Argument  6. 

71>e  feventh  day  of  the  week,  is  the  Sab- 
bath of  the  fourth  Commandcment. 
fBut  the  funday,  neither  by  naturall, 
or  by  Scripture  computation,  is  the 
feventh  day  of  the  week,  but  the  firft 
day,  or  the  eight  day,  Gen.i.t.  Mattb. 
12.  i.  lob. f  ao.  The  Sunday  therefore  ,is 
not  the  day  appointed  to  be  kept  ho- 
ly by  the  fourth  Commandement,1 
but  the  Saturday, 

Anf.  It  is  certaine  that  Saturday  was  the 
particular  day,  enjoyned  by  the  Law  of  the 
fourth  Coramandemcnt.  But  the  Church  of 
Christ  groundeth  not  the  religious  obfer* 
vationof  thexWV-day,  upon  the  letter  of  the 
fourth  Commandement3but  upon  other  weigh- 
ty reafons,  to  be  delivered  hereafter. 


T.B. 


The  Sabbath  not  necejjary.  uj 


T.  B.  Argument?. 

The  fcvcnth  day  Sabbath,  was  ordained 
of  G  o  d,  to  be  a  fpeciall  meanes,and 
a  fingular  help  to  keep  in  His  Church 
thememory  ofthat  moll  wondrous 
and  miraculous  worke y  to  wit,  the 
Creation  of  the  world  by  Almightie 
God  :  And  we  in  our  time ,  have  as 
great  ufe  and  need  of  meanes  and 
helpes  to  kcepe  in  memory  this  great 
work  of  G  o  d,  as  ever  had  the  Iewes. 
Therefore  the  feventh  day  Sabbath 
ought  flill  to  be  in  ufe  in  the  Church 
of  G  o  D. 

Anfw.  The  feventh  day  Sabbath,  was  at 
no  time,  either  the  oncly ,  or  the  principall  h  Aiex.Hai4.ff.*. 
meanes:  neither  is  it  a  meanes  abfolutely  ne-  *»  ?  m*i.M& 
ceffary  toprefervethememoryof  the  Crea-  ^SJjffi: 
tion  of  the  world  h.  For  ia  old  time,  and  in  fu-  bawm  in  memo- 
nam  quictis  Deii 
dicerwlum  quod  see  propter  hoc  oportcc  fcivari  ?  quia  memoria  illius  (umcieater  ha- 
fcecur  ex  Ic&ione  Scuptur*. 

Q_  ture 


1 1 4  The  Qredtlon  known  without  the  Sabb. 


tureages,  and  at  this  prefent ,  There  are  many 
helpcs  and  meanes,  fubfervient  to  that  end,far 
more  fufficient  :  ^{smely,  Divine  Revelation, 
without  which ,  the  pbfervation  of  the  Sab- 
bath, would  have  beenebut  a  dead  ceremony. 
AndfaczMofes  >  the  holy  Scriptures,  oiGene- 
\  fis,  Exodus^  &c.  and  the  Propheticall  Bookes : 

and  fincc  the  Afcenfion  of  Christ,  the 
Scriptures  of  the  NewTeftament  have  beene 
read  and  preached  :  and  in  all  thefe,  the  do- 
<5h*ine  of  the  Creation  is  declared.  And  al- 
though the  literall  obfervation  of  the  fourth 
Commandemcntisceafed  under  theGofpell: 
yet  this  Commandement ,  containing  among 
other  things  a  narration  of  the  Creation  of  the 
World,  is  commonly  read,  andfometimes  ex- 
poundedin  our  Christian  Aflemblies  upon  the 
.  A     „  .         Lord's  day,  and  upon  other  Feftivall  dayes. 
Traff^o.  ?%ntfi-      -Awf  therefore  the  obfervation  of  the  Satur- 
catcircumcifio  ex-  day  Sabbath  >  IsneedleflTcinourdayes^topre- 
*/?tlo?™icZ'  ferve  the  memory  of  the  worlds  Creation. 

decupiditatumcar-  J     r  t 

nalium.  Non  «go  i  Circumcifion^naiomc  other  legal!  punfica- 
finecaufc  dataeft,  tions,  were  meanes  appointed  by  GWunjder 
juirrfier^ioniam  the  Law,  to  teach  people  their  naturall  and  o- 
pcr  iilud  membru  riginall  uncleanncffe  ' :  But  in  the  Chriftian 
procicaturcreatura  Church  the  obfervation  of  thefe  meanes  are 

mortalium.  bt  per  _,  r 

unum    homincm  not  neceflary,  for  we  have  rar  better  helps,  &c. 

mors  j  &e.    ideo 

cjuiCquc  cum  prxputionafcirurjquia  omnis  homo  cum  vitio  propaginis  nafcitur,e^r. 
^crionmrmdat  niifrper  ciiltellum  pctrinum  Dominum  Chriftum.  Athanaf.  d.  Sabb. 
&  Crrtumcif. pdg* 7 6  j .  Circumcifio  lignum  erat-exuviarum,  <qu«  per  Baptifmum  de* 

X  B.  'Airgu- 


T.  B.  His&Objeli.  u$ 


T.  B.  Jgument  8. 

Wbatfoeyer  God  hath  commanded  in 
thcMorallLawor  ten  Commande- 
ments,  is  ftill  in  force ,  and  to  be  oh  - 
ierved  and  obeyed,  unto  the  end  of 
the  world.  For  it  is  a  part  of  the  Di- 
vine Law,  which  is  unrepealed  :  and 
the  holy  Scripture  in  generall  termes, 
ratificth  the  continuance  and  obliga. 
tionofthe whole Morall Law,  lam. 
2.10  Gal^Ao.  $(001.3-31. 

But  in  the  Morall  Law  or  ten  Com- 
mandements,  God  hath  expreflcly 
commanded  the  obfervation  of  the 
feventhday  Sabbath. 

Therefore,  the  obfervation  of  the  feventh 
day  Sabbath  is  ftill  in  force. 

T.©.  (ftg.441.  F  appeale  unto  the  con- 
fcicnce  of  my  Reader,  <&c.  if  he  finde 
mot  the  Spirit  of  G  o  b  ,  fecretly  mo- 

&z  YinS 


\\6  The  Sabbath  not  purely  Morall. 


ving  him  to  thinke ,  that  all  things 
commanded  among  the  Moralls  , 
fliould  be  Morall :  And  that  all  Pre- 
cepts which  God  wrote  and  fpake, 
fhouldbe  more  lading  and  durable, 
than  thofe  Precepts  which  Mofes 
wrote^and  fpake. 


M 


V 


• 


Anfo.  x.  The  holy  Scripture  of  the  new 
Teftament  ratifieth  in  general!,  every  branch, 
and  every  precept  of  the  tenCoinmandcments, 
V\l  which  is  fimply  and  naturally  Morall.  But  I 

^  have  formerly  made  evident  proofe ,  that  the 

^a  /  fourth  Commandement  concerning  the  kee- 

ping holy  the  Sabbath  day,  is  not  fimply  Mo- 
k  Aug. desph.&  rallk.  And  Gov's  externall  promulgation, 
at.  cap.  14.  in  a-  or  fpeaking  thereof,  did  not  alter  the  fame,  in 
*£^Sd  refpeftofthe  inward  forme  orqualicie  :  But 
«bfervatione,dica-  He  thereby  made  this  pofitive  precept  of  grea- 
mrmihi  quid  non  ter  e{fcemc  among  the  Urns  and  ifrdtlites  : 

chriftianis  ?  And  becaule  the  obfer vation  ot  it ,  was  a  moft 
heavie  burden ,  this  circumftance,of  His  fpea- 
\  Aiex.Hai.  i.q.  king  and  writing  it ,  wasneceffary  to  ftirrfcup 
2'VopX^  that  ftiffe-necked  peopled  to  be  more  diligent 
^riSTSw  in  the  obeying  of  it. 
mus  era^abftra-  Secondly,  // God's  immediate  writing,  ma- 
&co^ertcrcturTdS  keth  things  durable  and  evcrlafting :  Hm  hap- 
c«ieftia  &  divma :  peoed  it.that  the  chara&ers  ©f thefourthCom- 

Inde  eft*  quod  de- 

terminata  dies  vaeationis,fciUcetfeptimarepctebatur  cis  frequenter  in  juifione:  & 

tranfgrcfTiopunicbatflr,  cum  iti*gn*  diftti^ionc  &  feveritate. 

mande- 


Ch drafters  of  the  Law.  117 


mandement,  which  God  Himfdfe  wrote,  arc 
fo  long  fince  perifhed  <  for  if  any  (hall  reply, 
that  all  the  arrificiall  characters  of  the  whole 
Decalogue,  which  were  written  with  the  fin- 
ger of  G  o  d5  are  periihcdyifwell  as  the  Cha- 
racters of  the  fourth  Commandement  :  And 
therefore  thelojfcanddeftrtt&ionofthe  Charact- 
ers, is  no  argument  to  confirme  the  ceffationoftht 
Law  of  the  Sabbath :  It  is  anfwered,  That  none 
of  the  Precepts  in  the  Decalogue,  were  fimply 
and  perpetually  morall,  for  this  reafon  onely, 
or  pnncipally3  becaufe  the  Lord  Himfelfe  im- 
mediately wrote  or  ingraved  them,  in  Tables 
of  ftone:  but  by  reafon  of  the  kinde,and  quality 
of  their  objeft,  and  becaufe  the  divine  will 
ordained  them  to  be  fuch. 

X  S.  At  the  conclufion  of  his  eighth 
Argument,  appealeth  to  the  consci- 
ence of  his  Reader  :  whether  he  finde 
the  Spirit  of  G  o  d,  fecretly  (inward- 
ly) moving  him  to  thinke  (beleeve) 
that  all  things  commanded  among 
the  morals,  fhould  be  morall. 

The  anfwer  is :  The  holy  fpirit  ©f  Cod  ordi- 
narily movcth  and  perfwadeth  theconfcience> 
not  by  fudden  raptures  or  immediate  impref- 
fions^yo-irf^^ :  but  by  mediate  caufes,to  wit, 
by  arguments  and  found  reafonsof  holy  Scrip- 

Qj  ture? 


ng  Motion  of  the  HolyGhoft, 


ture,  Lukei^.  32.  Andthey  faid one  to  another, 
Did  not  our  heart  bnrne  within  us^  while  he  talked 
with  us,  by  the  way ,  and  while  He  opened  to  us  the 
Scriptures  t  Ads  2.  37.  When  they  beard  this, 
they  were  pricked  in  their  hearty  &c. 

But  the  obje&or's  motives,  in  his  former 
argument,  are  not  arguments  or  found  reafons 
of  Scripture,  but  mcerc  phancies  and  preemp- 
tions. 

For  fir  ft ,   All  things  commanded  among 
morals,  are  not  alwayesfimply  and  eternally 
morall  :  and  pofitive  Precepts,  and  m  or  all 
Commandements ,  are  often  in  one  and  the 
fame  Chapter,yea,and  in  the  fame  vcrfe  of  ho- 
ly Scripture,  conjoyned  and  rehearfed  toge- 
th^t^Lev.i^.^.Ezech.iS^.A^f.i^^g.and 
the  whole  and  entire  Law  of  Deuteronomy, con- 
taining both  Legals  and  Morals,  was  placed 
within  the  fame  Sanduary,  with  the  Deca- 
logue, Vent. $  1 .26.  Take  this  Booke  of  the  Law, 
and  put  it  m  the  fide  of  the  Arke. 

Secondly,many  morall  and  perpetuall  Com- 
mandements were  uttered  and  penned  by  Mo* 
fes :  to  wit,  Deut.  1 . 1 7.  Tot*  Jhall  not  refpeft 
perfons  in  Judgement.  Exod.  22.22.  You  Jhall  not 
affliSt  any  Widdow  or  Fatherlejfe  Childe.Deut.24 
14.  Thou  Jhalt  not  opprejfe  an  hired fervant  that 
is  poor  e  and  needy  :  Exod.  22.25.  if  thou  lend 
money  unto  any  that  is  poore,  thou  /halt  not  bee  to 
him  as  an  vfurer,  neither  [halt  thou  lay  upon  him 
ufury.  Chap. 2^.2.  Thou  Jhalt  not  follow*  mul- 
titude to  to  will. 


Chrift  fbrote  no  Scripture.  i  \p 

By  thcfe  and  many  otherteftimoniesitis  *  Cypri>  d.Abiut. 
evident,  that  forac  morall  Commandements  {£m  e^To^icC 
were  uttered  and  penned  by  3/0/*^,  which  were  ™^  fpiritufando 
not  expteOy  and  immediately  written  with  the  ^^1^ 

finger  of  God.  Dominus    per  fe 

Thirdly,  in  the  New  Teftament,  the  Pre-  ™*lditj 
cepts  penned  or  preached  by  the  holy  Apo-  EvingM^.T/^'. 
ftles3  were  as  divine  and  as  perpetual!  in  refpe&  ^icquidemm  a- 
of  obligation,  as  thofe  which  were  preached  ^Ztkg^ 
by  our  bleflfed  Saviour  Himfelfc.  a  And  Chrifl  voluichocfcnbeo- 
Himfclfe  wrote  no  part  of  the  Evangelicall  Jumill"f^^ 

LJf.  it  a         L'j-  iuis  manibus  1m- 

aw,  declaring  thereby,- that  the  immediate  peravit.  NocqmC- 

writing  of  Cod,  is  notneceflfarytotheconfti-  quis    imejiexeric 

tution  of  Divine  La  w,or  to  make  the  fame  mo-  'SffS^& 

rail :  but  that  his  infpirdtionisoi  as  great  effica-  Kfdpulis  chrifU- 

cy.  and  authority,  as  his  writing,  in  Evafgeijp lege- 

J  D  J1  D  nt  quam  fiipfam. 

manum  Domini, 
quam  in  proprio 
corpore  geftabat, 
fcribentem  con- 
fpexerit3  &c. 


lob.  Sprint  d.Sab, 


T.B.  Argument  9. 

If  the  fourth  Command.concerning  the 
feventh-day  Sabb.  is  notnow  in  force,  fiif^fS** 
then  it  ftandeth  for  a  Cypher :and  it  com. dne  i thc  ten  C6' 

1     -  r      r  L  n    manuements  there 

mandeth  non-lenie  :  to  wit,  you  mult  would  bee  left  but 
reft  from  labour  upon  Sunday,  becaufe  ^ wtiofGod! 
the4thCommandementfaith:Remem.  g^  °cfo^ 
ber  to  kcepe  holy  the  Saturday-Sab-  W  anddireaion, 

-i*.  *  p  1      -~,         •  °*    800"  workes 

bath^in  memory  ot  the  Creation.  would  bee  aboa- 


!20 


die  fourth  Qommtndement  no  Cyphe* . 


d.S7ar.f.  lJra> 
ccpcum  deSabba- 
to  obfervando,  fe- 
cundumilludejusj 
<Juod  natutilis  ra- 
tio diftat,praecep- 
tum  morale  eft:  ut 
feiliccc  aliquo  tem- 
pore homo  con- 
templationi  vacet  t 
fedtaxatiotempo- 
nsin  quo  vacan- 
dum  fit,  non  eft  de 
di&amine  natnra- 
lis  legis>  &  idea 
non  eft  morale 
przeeptum. 
Petigiania  $ .fent. 
d.l?.qjmie.  Licet 
ptasceptu  Sabbati 
fiieritcercmoniale, 
tamen  in  decalogo 
ponitur ,  quia  non 
<rat  pure  ceremo- 
niale :  &  quia  erat 
tletcrminatio  natu- 
ralis  praeccpti,  de 
vacando  rebus  di~ 
vims. 


V3J.  Sab.pag  37.  If  that  Pofition  of 
theirs  be  true,  then  there  fliould  be 
but  nine  morals  (in  the  Decalogue) 
which  were  to  difturbc  the  whole 
Law. 

%  Q  d.  Sab.pag.  56.  When  Mofes  calleth 
them  ten  words,fliall  we  thinke,  he 
ment  more  or  lefle,than  the  juft  num- 
ber of  the  (ten)  morall  precepts  ?  efpe- 
cially,  when  in  Exodus  he  faith :  God 
jpake  all  tbefe  Tbords  :  and  in  Deutero- 
nomy :  he  added  no  more.  If  any  other 
had  beene  put  to,  they  had  exceeded 
that  number  :  if  this  4th  be  none  of 
them,  they  would  be  but  nine. 

Anfw.  1.  The  4th  Commandement  ftood 
not  for  a  Cypher  in  the  Old  Law,  but  it  obli- 
ged the  Ifraelites  to  the  literall  obedience  of  ir. 

2  It  ftandeth  for  no  Cypher,  in  the  Law  of 
grace :  for  the  common  and  naturall  equity  of 
this  Commandement,  obligeth  mankinde  to 
the  end  of  the  world  a. 

3  When  the  Chriftian  Church,  by  autho- 
rity received  from  the  Holy  Ghoft,  hath  or- 
dained and  determined  fet  and  definite  dayes, 
and  times,and  houres,  for  Geds  publikc  and  fo- 
lemne  worfhip,  and  for  Ecclefiafticall  offices : 

to 


The  Sab.  Lawftandeth  not  for  a  Qphif.  in 

to  wit,  E after  day,  the  t-Afcention-iay^Chrifk- 
maffeday,  Whitfuntyde,  the  Sunday es  of  every 
Weekt  Throughout  the  whole  yeere,  andother 
holy  Chui'clvdayes:  the  religious  obfervation 
of  thefe  daves  and  holy  times,  and  the  houres 
of  the  dayes,  is  reduced  to  the  fourth  Com-  c  AmQ.sinah.in 
mandement,  as  a  fpeciall  to  a  general!,  to  wit,  nexmU-7S*bb** 
Ciisfeofle  mujtobferveboljtmts,  becaufetk  J^fj,^ 
equity  of  the  fourth  Commandement,  which  is  of  quam  ego  Hdclis  a- 
the  Law  of  Nature,  obligeth  thereunto :  But,Ea-  §erc  julj^rf  fj£ 
ficr-day,  and  Chriflmaffe-day,  and  Sunday  ^c.  requ"*  ad  topics 
are  Holy -day  es,  lawfully  appointed  by  the  G  over-  "one  wtae  me*: 
mursofthe.Church,  and Subordinate  to  the  equity  ^eqlJuJtab& 
of  the  fourth  Commandement.   Therefore  Chri-  won  tollcrc  onus 
ftian  people  are  to  obferve  thefe  Holy-dayes  and  g*al^Kiwin 
Times,  in  obedience  to  the  equity  of  the  fourth  eS./^.^.i. 
Commandement.  Habebant  illi  (lu- 

4  This  Commandement  ftandeth  not  for  SSSSSSJ 
a  Cypher,  neither  is  it  read  and  expounded  in  lud  Sabbatum,  hoc 
vaine, among  Chriftians :  becaufc.the  letter  o£  eil* chliftl  Domi" 
that  Commandement,  figureth,  reprefenteth,  ^ndo^ntt*1^ 
andconfequently  it  teacheth  and  comriiandeth  a  peccato  ceflame*, 
the  obedience  of  many  Evangelical!  duties:  vduL  J^^^f 

i  n         r  J     r         i  i  rr  quoddam  in  enn- 

namely >rejting  from  the  fervueworkes  of  fin  c:  fto  eclebrcmus. 
z\{orefling  and relying  upon  Chrift,  for  remiffi-  Gr^>-  Nyf.«/./?e- 
on  of  our  finnes,  and  evcrlafting  happinefle  d :  ^wwram  h£titZ 

imur,  ut  a  peccatis  quiefcentcs  abftineamus,  Sec,  Machar.  Horn-  3  ?•  Anima  qua:  mc- 
retur  libcrari  ab  oblcoenis  &  fordidis  cogitatiombus,  vcrum  Sabbatum  celebrat,  & 
Veram  quietem  rcquiefcit,  otium  agcns>8cliberata  a  ewetis  operibus  tcnebrofis. 
d  Epiph.H<er.5  o.  Hie  (Chnftus)  eft- magnum,  fempiternumq;  Sabbatumacu jus  par- 
vum  illud  (ludaicumj  exemplar  fuit3&c.  Damian/.a.E/.f .  Quid  per  Sabbatum  de- 
bemus  intelligcre  niii  Chriftum  ?  In  lllo  iiqwidem  Sabbato  requiefcumis,  cum  in  illo 
folo  fpcm  poaimus,  cum  hunc  toto  cordis  amore  diligimus,  ac  vcrum  temporaiium 
concupifcentiam  poftponentcs>  a  fervilium  operum  labore  abftinemus. 

R  laftly, 


I2i  Matthew*  5.17- 


laftly,  leading  an  holy  and religious  life,  that  wc 
may  at  laft  enjoy  the  reftof  Heaven,  Heb.^ 

II, &C. 

T.B.  Argument  to*  out  o/Matth^.17. 

Chrift  ratified  the  very  teaft  thing  com- 
manded in  the  Law :  evenuntothe 
leaft  letter,  to  continue  for  .ever,  Mat* 
5.17,18,19; 

Therefore  together  with  the  reft  of  the 
Commandements,  he  ratified  that  of 
the  feventh-day  Sabbath. 

®a&  45  h }  ^nn°t  devife  what  fhould  be 

*  more  pregnant  or  plaine,  for  main- 
tenance of  this  morall  ordinance  of 
G  o  D$y  Tl>e  feVentb-day-Sabhatb. 

Anfw.  Our  bkfled  Saviour5  in  this -part  of 
foisGofpell,  penned  by  S.  CMattbew,  ratified 
not  onely  the  natural!  morall  Law ,  which 
Ghriftians  are  to  obferve :  but  the  whole  Di- 
vine Law,  pofitivc,  and  ceremoniall,  and  the 
whole  do&rinc  of  the  Prophets :  to  wit,  refpe- 
ftivcly,  according  totheir  feverallkiades  and 
qualities. 

2  He 


Matthew.  5.17,18-  iZj 


i  Hee  ratified  the  whole  Law,  which  was 
purely,  (imply,  and  perpetually  morall,in  re- 
fpe&  of neceflary  obedience  and  obfervation. 

2  Hee  ratified  Ceremoniali  and  Pofitive  f^r^iTu 
Lawes  in  refpeft  of  their  fpirituall  ufe  and  fig.  sued*  objiCitur, 
nificarion,  and  by  fulfilling  all  things  tv^ed  <JuodJ.  >°"  unum, 

,  Ob        as™   &c.dicendu,quod 

and  prefigured  by  them.  nendidt,h*cnoa 

3  Hee  ratified  the  whole  Do&rine  of  the  "anfibunt  fimph- 
holy  Prophets,  by  fulfilling  in  his  owne  per-  SfiTdT 
fon,and  in  the  members  of  his  mythcall  body,  omnia  6am.  Fieri 
all  things  foretold  and  prophefied  by  them:  ^™  vf  ^Uri 
and  he  maintained  alfo  the  reading,  expound-  VeUd  UtllmH 
ing,  and  fpirituall,  and  moral!  application  of  Clc  »^pientur  mo- 
propheticall  do<5hine,  to  continue  in  the  Chri-  S^fi£ 

ftian  Church,  tO  the  WOrlds  end.  <ur  ceremonialia, 

Reade  a  fuller  and  larger  anfwer  to  this  ob-  *us-  '  j?au5Jlf*' 
je(Sion,(outofthefinhorS.Af4^fiy,;/4rj.6r, 
52,  &c  and  the  Readet  will  perceive,that  T.B. 
had  little  reafon,  to  put  fomuc^  confidence  in 
this  obj;#ion. 


*kb.U*.cf. 


Kz  T.B. 


V24  Matthew  24.20I 


T.B.  Argument  u. 

C  k  R 1  s  T  commanded  his  Difciples 
to  ufe  all  poflible  meanes,  that  they 
might  notprophanethe  Sabbath-day, 
by  working,  travelling,  moiling,  or 
toiling  in  it,  for  above  fifty  yeeres  af- 
ter the  end  of  Ceremonies :  for  hee 
faid>  Mat .i^.io&ray ye  thatymr  flight 
be  not  in  the  winter y  neither  on  the  Sab* 
lath-day. 

Now,  how  can  it  .enter  into  any  mans 
head  to  thinke  that  Chrift  fliould 
command  them,that  they  fliould  not 
flie  on  the  Sabbath-day,  in  any  other 
fenfe  than  this,  becaufe  he  would  not 
have  them  prophanc  it :  &  becaufe  he 
would  have  his  fathers  will  revealed 
in  the  fourth  Commandement  care- 
fully to  be  obferved  :  and  becaufe  he- 
would  not  have  his  Difciples  pol- 
lute their  confciences  with  profana- 
tion of  G  o  ds  Sabbath  ? 

Edu>. 


Flying  upon  the  Sabbath  \i e 

Edw.  Elton  upon  the  fourth  Comman-  ioh.  sPrint.  pag: 
dement,  pag.  90.  Christ  fore-  ^TyJtt 
telling  the  deftrudion  of  JeruJalemy2"LT&X 
which  fhould  be  fourty  yeeres  z£~fr*¥'»>iefi>»te* 
ter  his  Alceniion  y  when  all  lewiln  f^onflx  comma*- 
Ceremonies  were  abrogated,  bids  &%pk*tbe\wtf 
His  Difciples  Tray,  that  their  flight  %$£$# 
might  not  bee  in  Winter^  nor  on  the  th.ey°»ely  have  the 
oabbath-aay.  to  pray,  that  the« 

JfowJfthisCommandement  hadbeene  on  thcSlbbltC 
Ceremoniall,  they  might  have  fled  GY\v.d.sab.paS. 
with  as  little  care  and  griefeonthat  ?°*  B?.that»h™ 
day,  as  on  any  other  day.  chtldr^  ™chJhouid 

/  J  f  J  .    five    about    forty 

An fw.  Our  tow^jfpeechtotheDifp-  ^L?jhZJZr% 
pics,  Matth.  24. 20.  Pray  that  y0ttr  flight  be  not  that  their  flight 
in  the  Winter,  neither  en  the  Sabbath:  was  not  ZtslllvlTbl 
delivered  to  fignifie,  that  the  Law  of  the  old  dubfufficient'iyde- 
Sabbath  was  in  force  at  the  deftru&ion  of  Hie-  cJ*re>  tbalhee  h*ld 

r  ,         1       r         ,  r  not  this  Commatfr 

rujalem  ?  but  tor  other  reafons.  dement  in  account 

■  1  It  //an  undoubted  verity,  that  the  oldie-  °f  *™tmony,bnt 
gall  covenant  was  cancelled  and  repealed,  at  f  Au|^f^|." 
thePaflion  of  C  h  r  i  $  t  :  and  the  new  Co-  s  s-  Sfoitao  pro 
venant  was  fealed  and  ratified  with  our  W  SwSSSfi 
Wrfbloud,3  Hebr.Chap.S.&ndCbap.p.  And  fiimatum:cu  jus  fi- 
this  being  fo,  they  which  beleevedin  Chri/l,  j^und^c^1^ 
and  had  knowledge  of  their  Chriftian  liberty  ,  quTmolTrla'zo^ 
were  freed  from  neceffary  obedience  of  legall  risperviaimam<fi- 
ordinances.  °mb>m-- 

R  3  ft* 


2  6  Flight  on  the  Sahbath. 


But  yet  notwithftanding,  this  Evangelical! 
do&rine,  concerning  the  ceflation  of  the  old 
Law,  did  not  prefently  take  generall  footing, 
neither  was  it  univerfally  received,  atthefirlt 
plantation  otchnftian  Religion :  for  many  be- 
leeving  Iewes  and  Profelytes  adhered  ftifly  to 
many  legall  obfervances,  and  ef pecially  to  the 
Law  of  the  Sabbath  :  of^theunbeleeving 
lewes  were  moft  rigid,  and  zealous  obfervcrs, 
and  exa&ors  of  the  obfervation  thereof,  ac- 
cording to  the  Traditions  of  their  Elders. 

Secondly,  Although  itwasnotranfgreffion 

of  the  Law  of  the  fourth  Commandement,  in 

cafe  of  urgent  and  extreme  necefltry,  totravell, 

or  to  labour ,  or  to  flee  from  danger :  Tet  the 

common  and  generall  opinion  of  the  Iewifh 

Nation  was  other  wife,  and  they  efteemed  it  an 

intolerable  prophanation ,  to  doe  any  fuch 

thinguponthe Sabbath-day:  John  5.16  There- 

11  fm  ^  x^e  l*nes  ftr[tcutt\&x$^  and  fought  to 

m  MAttk. »J.  Sab-  fl*y  him^  becaufe  he  had  done  tbofe  things  on  the 

batum  obfhbatad  Sabbath-day.    If  therefore  the  Difciples  or 

KfilrdS:  Cbrifti**  beleevers  fliould  bee  compelled  to 

f^um  putnrent  efTe  flee  on  the  Sabbath-day^  they  would  be  in  pe- 

peccatum:  ^u  rju  b  to  be  grievoufly  molcfted  andperfecu- 

nerc  obligations  te"  by  their  ownefupcrihtious  Nation. 

fcgis,  ftcutinicgc      //  is  therefore  falfe,  which  the  Objedor 

Saturn  fo^crVfn  Conc'ucJeth  ^r°m  °ur  ^^  WOrds,  Matth. 

Jjineccifitatar*.  24.  namely,  that  Christ  willed  His  Dif- 

mC4  licet  conftarct 

de  hac  ncceflitate  credeutibus,  Son  conftab.it  Iuda? is  inter  quos  vivebant  crcdentcs5 
nefciebant  enim  talia  pericula  inftare.  X/  ideo  puearent  ilk>s  viohtores  Sabbati/joa- 
Ci  fine  ciufaitinei'amei :  Etfic  lapidarcnt  eos. 

ciples 


flight  on  the  Sabbath.  x  t  J 


ciples  to  pray,that  their  flight  might  not  be  on 
the  Sabbath,  becaufe  their  flight  on  that  day, 
would  bee  a  tranfgreflion  of  the  Law  of  the 
fourth  Commandement ,  for  that  Law  was 
ceafed  at  the  deftrudion  of  HiemfaUm .•  and 
ChrifttAns  might  as  lawfully  travell,  or  labour, 
or  flee,  on  that  day,  as  upon  any  other. 

Laftly,  whereas  E.  E.  in  his  Catcchifme, 
pdg.  5)0.  applies  our  Sd^vmrs  words,  to  the 
Sunday  or  Lord's-day,  as  though  Christ 
ftiould  have  faid:  Pray  th at  your  flight  be not  on 
the  Sunday :  Surely  this  glolfe  dcftroyeth  the 
Text :  for  it  was  lawfull  in  our  ^4^/W/dayes, 
Luke  24.13.  and  in  many  ages  after,  to  labour, 
travell,flee3&cupon  the  Sunday  :and  no  Law 
of  Go  d,  or  man,  prohibited  the  fame:  And 
the  Lord's- day,  was  a  diftinft  day  of  the  weeke, 
from  the  Sabbath-day  of  the  fourth  Com-' 
mandement,  of  which  Chrift  fpeaketh,  Matth, 
24.  Neither  was  it  at  any  time  called  the  Sab- 
bath-day, either  by  our  Saviour,  or  by  any  of 
his  Apoftles,  or  their  immediate  Succeflbrs. 

But  there  is  nothing  more  familiar ,  with 
thefe  new  Sabbath- mafters,than  to  wrcft  holy 
Scripture,  to  their  0  wne  purpofe. 


TIB, 


ii8  The  Apofiles  keeping  the  SabbatK 


T.  B.    Argument  u. 

Tt)e  Apoftles ,  after  the  death"  and 

Re(urre6tion  of  Qmji  >  and  when  all 

legall  ceremonies  were  dead,duly  obfer- 

ved  and  kept  holy  the  Sabbath-day.  So 

llkemfe  did  the  Primitive  Church,after 

the  Apoftles,  for  three  or  foure  hundred 

yeares. 

Anfw.  The  holy  Apoftles,  and  their  Suc- 
ceflbrs  obferved  not  the  Sabbath-day  in  obe* 
dience,  or  after  the  rule  of  the  fourth  Com. 
mandement  i  But  for  other  rcafons  formerly 
declared,/^.  6  S. 

i  They  obferved  it  not  in  obedience  to  the 
fourth  Commandement,  becaufe  both  the  A- 
poftles  and  their  Succeffours,  had  taught  the 
Church,  that  the  Law  of  the  old  Sabbath  was 
ccafed.  Readc  before3^.6.  &c. 

Secondly,  They  obferved  not  the  fame  uni- 
vcrfally  in  all  Churches,  but  in  fuch  onely, 
wherein  were  lewes  and  Profelytes.  Neither 
did  they  eftablifh  the  perpetual!  obfervation 
of  it  in  any  Church,  which  was  planted  by 
them :  Neither  obferved  they  it,  according  to 
the  rule  of  the  Law.  Rwdeng.ii. 

t.  b; 


Imitation  of  God.  uj> 


T.  B.  Argument  !j. 

We  (jbriftians  are  to  imitate  God,  in  kee- 
ping the  feventh  day  Sabbath.  For  lohSpnmdsM. 
the  Scriptures  in  general!,  doefre-^Jfi^ 
qucntly  fet  before  us  Gods  exam-  the  image  of  God, 

Jf      '    r-r     .  •        i  wee    arc  to  keepe 

pie,  lor  imitation ,  and  exhort  us  to  holy  the  fevemh 
be  followers  omimfiphef+x.Mattb.  S  *£^ 
5. 48.  Luke  616.  \<Pct.  1. 15, 16.  And  gJESi60*' 
GoDHimfclfe  in  the  fourth  Com-  f/w-^4^#£ 
mandement  fetcheth  a  reaion ,  to  fayeth)  that  which 
have  us  keepe  the  feventh  day  Sab-  L^l'Thou  ougk" 
bath,fromHisowncexample.  ^SS£& 

But  to  imitate  G  o  D,isto  doe  as  He  did:  d*y*s » **!«&<* 
andHeereftedthe  feventh  day ,  and  thine  exa>ie.  a0j 
not  the  firft  day,  or  the  eight  day-  £££?*** 
They  therefore  which  keep  holy  the 
firft  day,thwart  and  croffe  G  o  D,and 
doe  not  imitate  and  follow  Him. 

Anfw*  1*  Every  Divine  a<5Hon  is  not  a 
conjmon  rule  of  imitation,  for  then  wecfhould 
ftrivt  to  imitate  G  o  b  ,  in  His  actions  extra- 

S  ordinary, 


ijo  Intitation  of  God. 

c  Aug.  in  pfai.90.  ordinary  c,in  His  operations  of  abfolutc  power, 
LuTviroS  and  when  Hcc  worketh<^.v/ri/  according  to 
fti>Nunquidinca  the  liberty  of  His  owne  will,  and  good  pica* 
magnificentta,  in  fure#  But  ^  Aloiightie  hath  declared  unto 
IT  Ji?  mkacuii  us,  in  His  holy  Word,  in  what  things  we  muft 
faciamus  quaiiaip-  imitate  Him  :  namely  >  in  doing  of  good ,  and 
ft  ftcit * ^c  (hunting  of  evilly  in  fdelity^  and  truth,  in  ho* 

linejfe,  righteoufnefle,  charity,  compafion,  &c. 

Secondly ,  GOD  Almighty  in  the  fourth 

Commandcment  fetteth  downe  a  reafon  wher- 

fore  He  Himfelfe  impofed  the  Law  of  the  fe- 

venthdayes  reft  upon  the  lenw,  namely,  be- 

caufc  on  that  day  He  ceafed  from  the  worke  of 

prime  creation  :  and  His  will  was,  that  they 

throughout  their  generations  fhould  kecpe  ic 

holy ,  by  rcfting  from  worldly  labour,  inmc- 

d  Phiio  de  opif.  mory  of  the  Creation d. 

>mndi.Sknt  Regcs      But  He  impofed  not  this  Lawfof  reftine  up- 

orum  fuorum  coli  °.n  cvery  ieventh  day,  m  memory  .of  the  Crea- 

jubent :  ita  Deus  tion)  upon  Chrijlian  people  >  by  any  Evangel i- 

nataiem  opeiis  fui  cau  precept .  neither  did  He  commandthe  Gen* 

fto  aflidue  rccoh  '"tt  at  any  time,  before  or  after  the  Law,  to 
roiuit5ad  exclude-  imitate  His  example ,  of  rcfting  the  kvt nth 
SSE&  ^y  of "every  week*,  f 

niumq;infideiium,      And  therefore  abftmence  from  worldly  la- 

mLdu^UnonrTa''bour  uPoa  the  oId  Sabbath,  in  imitation  of 
Se  pincipium?"'  GOD  Almighty ,  would  not  be  a'  worke  of 
holineflfe  and  true  obedience  in  us  Chrijlians  .• 
But  an  a&  of  ludaicall  fuperftition. 


T.B. 


Libertines]  and  Antinomians.  i  j  t 


T.  B.  Jrgument  14. 

We  may  not  with  Libertines,  Antinomi- 
ans ,  and  Anabaptifts ,  abolifh  the 
whole  Law  of  the  ten  Commande- 
ments :  S«f  the  feventh  day  Sabbath 
is  one  of  the  ten  Commandements. 

flPrfg-.joo.  There  is  as  good  reafon  for  us, 
to  joyne  with  Antinomians,  and 
Anabaptifts  ,  in  cafting  away  the 
(whole)  Morall  Law ,  As  to  joyne 
with  them  in  cafting  away  the  Sab* 
bath-day ,  commanded  in  the  Mo* 
rail  Law. 

Anfw.  1.  The  fourth  Commandcment  of 
the  Decalogue ,  according  to  the  literal!  and 
particular  fubjeft  thereof,  is  a  legall  and  posi- 
tive precept  of  the  old  Law  5  and  not  any  part 
of  the  naturall  morall  Law  :  Neither  is  the  ob- 
fervation  thereof,  commanded  or  ratified  ia 
thcGofpcll.  &C4dc  this  proved,^.  34.  and 

$ Agt  6u 

1  Tbej  comply  not  at  all ,  with  Libertines, 

S  2  Anth 


iji  Defyifers  ofibe  Law< 


Antinomians,  &c.  moderne  or  ancient,  who 
maintain  that  the  Law  of  the  old  Sabbath,  ac- 
cording to  the  fpccialtie  thereof,  is  expired  in 
the  time  of  grace ,  and  obligeth  not  Chriftians 
under  the  new  Covenant:^///  they  which  main- 

c  KiiioT.Anabapt.  tain  the  Saturday  Sabbath  to  be  fa  force,  com- 

nb.  6.  pag.  155.  ply  with  fome  Anabaptifts  e. 

Roimnnifi.artic.s.      Ani  as  for  theancient  Libertines  l  and  An- 

Diem  Saturni  dm-     .  .  ,         ,      0.  .  X       n.   . 

m  authoritate  in-  unomians ,  namely,  the  ouponians,Gno(hcks, 
ftiwtum ,  nonau-  Carpocratians, Eunomiaos, dccThefo rejected 
IS»!^S,I,£:  the  whole  Divine  moral!  Law: And  were ene- 
dicaaim,cekbran-  mtestoall  good  workes  commanded  by  that 

Fertur'  adeo  fuufc  Eunomius  maintained  f,  That  if  $m  were 
bonis  moribus  mi-  partaker  of  that  faith,  which  he  profejfed,  nofoule 
S^'nSl  fi**"»l"*f«™  committed  by  him ,  and  conti- 

quam  obeflet,  quo-  Ttttcdw,  CQttldkttrt  hkn. 

rumhbet  perpecra-       Carpocrates  s  taueht  his  followers  J  That  all 

tio  & peiicveramia    /■>#  /  /•    •  j         1   ■         rr      /» 

peccatorum:  Jifc^  fifty  conversion  y  and mcuanntQ e  of manners 
j^quje  abiliodo-  was  I  op  full  :  And  that  the  morali  Law  which 
tteeps"^"  paL"  taught  good  workes\  was  to  be  cofHemned.hecaufe 
g  idem  htenf.  7.  rnen  are  faved by  faith  ,  and  the  grace  vf G  o  d 

Carpocratcs  doce-  alone. 

SraTon^mTm"  The  Gnofiicks  and  Vdentintans  held  :  That 
nemq;  adinventio-  ajpirituall  perfon  ( fo  thev  ftilcd  people  of  their 
g^S?  wbSS  [c£t)  could  no  more  be  defiled  with  vitiom jot  car- 
opera  docet,  con-  nail deeds ,  thanpuregold  can  lofehismrth  And 
temnebant  (fequa-  bcautie,  when  it  is  call  into  a  dune-hill h. 

tesejut)  quia  Tola  J  ° 

fide  &  gratia  Dei  falvi  fimus.  Ex  TertuUtano ,  Epipbanio  ,  Tbe&dortt.  &c  h  Jf*w . 
#3.  1 .  C4J>.  t .  Quemadrnodum  awrum  in  coeno  depofitum  ,  non  amittit  decorem  fu- 
mxi,  fed  fuam  naturam  cuftodit :  Sic  &  femecipfos  dicunt,  licet  in  quibufcunque  ma- 
terial lbus  fint ,  nihil  noceri,  neque  amittercipiritalemfubftantiam.  J%uap9pter&. 
iroimeratc  omnia  qux  Y€UB;m,  km  qui  Cunt  ipforuro  pesfefti,  opcranutr. 

2{ow 


T.  B  againft  Puritan  Teachers.  i j  j 

■  *-  -       —  ■ ■ — ■  ——awn    i     ■    -^ 

Now  it  appeareth  by  the  prcaiiffcs ,  that 
there  is  a  large  and  vaft  difference  betweene  or. 
thodoxall  Chriptns  ,  who  deny  the  natural! 
morality,  of  the  fcvcnth  day  Sabbath,  upon 
true  Eyangeiicall  grounds  s  /Wbafeandfen- 
ruaUJ^ercukes,  whoreje<5Uheraorall  Law  of 
the  ten  Commandements ,  becaufe  they  de- 
light in  fin  and  vvickedneffc. 
5 


T.B.  Argument  15. 

■ 
No  mw  by  interprjeution  of  Scripture 

may  abolifli  the  Law  of  the  Saturday 
or  feventh  day-Sabbath,  which  is  the 
fourth  Commartdement. 
ftut  my  Adverfaries,   the  Turitan  Tea-  ir.B.  pref.nb* 
cbers\  abolifluhe  Law  of  theSatur-  ^^S5 
day  Sab. by  their  new  andftrange  in.  ^TulSS 
terprctation  of  Scripture,     For  tbefe  reproach  of  fanfti- 

L      r  i  i        r  i    ^  tie,&c.butonlya* 

men  lay,  that  the  fourth  Comman-  anotcofdimpai- 
dement  is  ftill  in  force*  in  refpeft  of  £fo  miT^ 
the  duties  of  the  old  Sabbath,  name-  Sjg^Sgg 
ly,  reftins  from  fervileworke,  and  for  <**  enemies 

r  •  r      i-    •  cr  ^        and- mine,  I  may 

performing  of  religious  offices ;  r£ut  no*  unfidyrden- 

*  do  blcthofe  Mailers 

*nto  that  cloud*  which  had  alight  and  a  daxkc  part,  &c.  p.  13,  Of thii  number  ire 

Sj  thtn  7 


j~7  The  old  Sabbath  ceafed. 

•  then  they  deny  the  fame  to  be  in  force, 
in  refpeft  of  the  particular  day  expref- 
led  in  the  Commandement. 
^rtdthus  by  interpretation  of  Scripture^ 
they  abolifh  the  true  Sabbath  com- 
manded by  G  o  d's  Law  :  !B«t  if 
ehey  would  proceed  fincerqly  ^  As 
they  tnaintainc  the  day  is  abolished, 
Solikewife  they  fliould  teach,  the  du- 
ties are  cealed :  (Becaufe  in  all  other  di- 
vine  Lawes,  whenfoever  any  part 
was  taken  away,  the  whole  wasa- 
boliflhed, 

i~s4»fw.   This  man  throughout  his  whole 
Treatife,  is  very  bitter  againft  certaineof  his 
old  friends,  whom,  heftileth  Puritans.    Theft 
good  men  (a$  irfeemes  to  me)  have  highly  of- 
fended him,  becaufe  after  that  they  had  lent 
hira,his  groundsand  principles,they  refufed  to 
(uffer  him  to  enjoy  his  conclulion.  My  IcAfure 
hsfyban.  u*ref.  Qoth  not  fervc  mee,  to  part  the  fray  betwixt 
jo.Sabbatumillud  thefe  contenders  i  But  walking  on^vx  the  ortho- 
SpfiufS)  doxall  way,  of  the  ancient  Catholike  Church, 
.  ftdvemumperfeve-  my  Anfa.  to  his  Objeft.  is,  That  the  old  Sab- 
abro  ?o,ma^  bath- day, namely,  the  7th  day  from  the  Crea- 
j^ob^QlT^  tionkr  And  che  legal t  offices  of  that  day,  are 
tuiic  qui  eft  ipTc  fc0th  of  them  ceafed  under  the  Law  of  grace* 
f  SS?£     WeChriftiamobferveawcekely  holy-d3y> 
&$*#M*k    -  namely* 


The  obferVatton  of  the  Lord's.©^.'  jjj  j 

namely  5.  Sunday,  which  with  the  holy  Apo- 
ftk^Rcv.  i,  1.0.  Wu  fiiUthc  Lords  day  andnot 
the  Sabbath-day. 

The  duties  wee  perfbrme  on  that  day,  are 
refting  from  ordinary  labour :  andferving.Goi 
and  Chrift,  by  Evangelicall  offices. 

Our  refting  from  labour,  in  refpe&ofthe 
generall,  is  grounded  upon  the  Law  of  Na- 
ture, or  the  equity  of  the  fourth  Commande- 
menr.  The  particular  forme  andcircumftan. 
ces  of  refting,  are  prefcribed  unto  us  by  the 
Precepts  of  the  Church.  Ourfpirituall  ani- 
ons according  to  that  which  is  maine  and  fub- 
ftantiall  in  them,  are  taught  by  the  Evangeli- 
call Law«  Their  modificationand  limitation, 
in  refpeft  of  rituall  and  extcrnall  forme  :  and 
jn  regard  of  place,duration,  gefture,  habit,and 
other  externall  circumftances,  are  prefcribed 
by  the  La.w  of  the  Church. 

And  (to  accede  to  the  argument  in  hand)  in 
the  religious  obfervance  of  the  Lord's-day,  we 
decline  two  contrary  extreames :  1 .  Iiidaizing 
according  to  the  rigid  forme  of  the  old  Law. 
2.  ProfanencfTe,  in  pretermitting  or  oppofing 
fuch  holy  duties  as  the  Law  of  Chrift  ingene- 
rall,  and  the  Law  of  the  Church  in  particular, 
impofcthuponus. 

mamtaine,  that  it  obligccn  us  in  refpect  of  tne 

common  and  naturall  equity  thereof :  but  the 

'  obligation  of  that  Law  is  ceafed,  in  refpi&of 

fpcciall  time,and  all  other  legall  circumftarxes. 

Now 


\*6  Change  of  drcumflantes  in  Lawtf. 


Now  whereas  the  Obje&or  faith.  In  all  Di- 
vine Lawes,  whenfoever  any  pare  is  'taken  a- 
way  ,the  whole  is  abolidied :  If  by  part,heun- 
derftand  fuch  a  parr  as  is  fubftantiall  and  con- 
ftituentjhis  pofition  is  granted :  but  if  he  under- 
ftand  a  eireumfiantiaUor  accident  all  part,  the  po- 
fition is  faife :  for  the  Law  of  prayer  and  divine 
worfhip  isftill  in  force,as  it  was  in2>4imf  x,aod 
in  Darnel's  day es,  in  refpett  of  fubftantiall  ani- 
ons :  but  many  circumftances  of  time,  place, 
and  gefture,  as  Daniel's  praying  with  mndowes 
opened  towards  Hierufalem  ^Daniel,  6. r o .  ^And 
Davids  lifting  up  hit  eyes  toward  the  hils^PfaL 
Hi  A  Mis  going  up  to  the  houfe  of  Cod,  rjrc  FfaL 
122.  i,  2.  arc  abolifhed  in  the  time  of  the 
Gofpell. 

T.  B.  His  Argument  therefore  is  inconfe- 

3uent  :  for  the  duties  of  the  fourth  Comman- 
ement  might  have  continued ,  and  yet  the 
circumftance  of  the  day  and  time,  have  bcene 
altered* 


it******** 

T.B. 


LegaQ  duties  on  the  Sabbath  ceafedl  tjr 


T.  B.  Argument  \6. 

When  God  Almighty  put  an  end  to  the 
annuall  Sabbaths  ofMo/e's  Lawes,  he 
aboliflicd  both  the  duties  of  thofe 
Fcafts ;  and  alf o  the  dayes  and  times  : 

But  the  duties  of  the  feventh  day  Sab. 
bath  are  not  aboliflicd.  And  therefore 
the  day  it  felfe  continueth  in  force, 
and  is  not  abolifiied. 

Anfw.  Alllegallandcercmoniallduties,  or 
religious  anions  of  thefeventh-day  Sabbath, 
arc  ceafed,  afwcll  as  the  Legall  Offices  and  fer- 
viccs  of  other  annuall  Sabbaths. 

But  all  religious  a&ions  obferved  in  the  Old 
Teftament,  which  are  fpirituall,  or  (imply  and 
properly  morall,  are  in  force  in  the  New  Te- 
ftament: and  many  pofitive  duties,  to  wit, the 
adminiftring  and  receiving  the  Sacraments  of 
Baptifme  and  the  holy  Eucharift,  the  preach- 
ing of  Chrift  crucified,  and  repcntance,and  re- 
miffion  of  fins  in  his  Name,  are  commanded  in 
the  Evangclicall  Law :  God's  people  alfo  arc 
commanded  in  the  Gofpell  to  pray  to  G^thc 
Father,  and  togivehimthankesinthe  Name 

T  of 


138        SftrituaU  duties  not commanded yExod  20.  g. 

of  Chri&,Iobn  16.24.  Col. 3. 17.  and  tobow 
the  knee  of  body  and  foule,  at  the  Name  of 
I  b  s us:  and  to  love  one  another,  as  Chrift 
hat h  loved  us,  Ephtf.  5. 2. 

All  the  forcfaid  duties  are  Bvangelicall,and 
not  legall:  and  they-  are  not  commanded  by 
*he  fourth  Precept  of  the  Decalogue,  but  by 
die  Law  of  Chrift  in  the  Gofpell. 

The  fpirituall  and  Evangelicall  Offices 
therefore  which  Chriftian  people  render  to 
God  upon  the  Lord  s-day,  and  upon  otherho- 
ly-dayes,  were  not  commanded  by  the  fourth 
Precept  of  the  Decalogue ,  neither  continue 
they  in  ufe  in  the  Church,  by  venue  of  that 
Gomm&ndtment. 


T.B.  Argument  17. 

The  fan&ification  of  the  feventh-day 
Sabbath  is  a  part  ofG  o  os  worfliip, 
comprifed  in  the  firft  Table  of  the 
Morall  Law:  And  it  was  written  by 
the  finger  of  God  in  Tables  of  flone. 

T}:erefore  the  fan&ification  of  this  day  is 

Morall,  and  now  in  force. 

—  -  -  ~ 

Anfw* 


God's  Ibm/jg  the  Sabhath  LaV.  \ ip 

Anf.*Xhz  fan&ifying  of  the  Sabbath,  in  the 
old  Jaw,  wasanacl  of  divine  religion:  andfo 
was  the  obfervation  of  the  Pafleover :  but  that 
which  in  thofe  time*  was  holy  and  religious,  is 
now  profane  and  fupCrftitious,as  appearcth  by 
Circumcifion,  burnt-facrifices,  &c. 

Neither  did  the  writing  the  fourth  Com- 
'mandement,  argue  it  to  befimply  and  perpctu* 
ally  morall:  for  although  this  be  affirmed  by 
many,  yet  it  can  never  be  proved  :  and  let  any 
Sabbatizeryeelda  found  reafonifhe  be  able: 
wherefore  Gods  inv/ard  writing  by  infpiration, 
and  mentall  revelation,  fliould  not  caufe  Pre* 
cepts  fo  revealed  and  written,  to  be  perpetual!, 
afvvell  as  his  extcrnall  pronouncing,  writing, 
or  forming.  But  the  Lord's  writing  by  rafpi- 
ration  and  internall  impreffion,  did  not  argue 
that  all  precepts  fo  written  were  (imply  and 
perpetually  morall.Thercforc  (7^/externall 
writing  made  them  not  fuch#    Readc  before 


Tz  T.K 


■s*\* 


I4& 


Luke  ij"  56. 


G.  jr.  d.  Sabba. 
fag.  89.  The  wo- 
men that  followed 
Cbrift  out  of  Ga- 
lile    would 


T;B.  Argument  18. 

The pbfervation  of  the  Old  Sabbath-day,  ■ 
was  celebrated  by  Chriftians  after  the: 
death  of  Chrift,  and  the  abolition  of 
all  Legall  ceremonies  :  and  was  re- 
corded by  way  of  approbation,  and 
commendation  by  the  Holy  Ghoft^ 
to  all  pofterity,  Luh  23. 56. 

mbaUne  the  body  (^.  g%  £  $r\aYW.  <Po?.  IOA.  H.  ®.  Dialo?. 
of  Cbnfl  upon  the  n  -  „     ,— ,     ..^     1T7T  t         «? 

Sabbath,though it  Manufcrip.  Fhe holy  women,  the Di- 
fciples  of  our  Saviour,  reftedthe  Sab- 
bath-day ;  and  would  not  enbalme  bis 
Body,  though  they  had  prepared  ipi- 
ces,  and  ointments  the  day  before : 
and  their  worke  by  the  Evangeliftj 
&c.  hath  this  commendation  :  that 
it  was  according  to  the  Commande- 
ment,  Luke  1^6.  And  they  returned 
and  prepared  fpices  and  ointments 
and  refted  the  Sabbath-day,  according 
to  the  Commandement, 

Anfwi 


not 


might  havebeene 
thought  a  worke 
of    great   confe- 
rence 3  bttt  how 
great  focverinthe 
tyes  of  men ,  yet 
they  would  not  do 
it:  and  leaft  they 
Should  bee  blamed 
as  being  overcuri- 
©us  and  ftrift  in 
not  doing  it3  the 
Holy  Gbofi  defen- 
deth  them,    and 
(heweth  they  did 
well  in  forbearing: 
/artheyrcfted/aith 
the  Text,  accor- 
ding to  the  C©jr> 
xundement. 


■UAS 


QJfation  ofLaweT.  141 


Anfw.  The  Legall  Sabbath  ,  was  at  this 
time  in  force,  for  ought  thefe  holy  Matrons 
knew  to  the  contrary.  For  that  Law  was  not 
then  repealed,  by  any  publike  a<?i5  or  plaine 
fentence  of  the  Law-giver,  and  therefore  the 
obfervation of  it  didftillobligetheconfcien- 
ces  of  all  fuch,  as  were  under  the  Law  a,  untill.  a  Medina,  i.i.k 
they  were  refolved  of  the  repeale  thereof.         103.  art.  j.  'uuz 

For  it  is  an  infallible  maxime  :  That  affjuft  ^j*!tn^^Bm 
Lawns, divine, or  humane, are  fill  to  be obferved,  "m  Vbligandi " al! 
untill  their  expiration  y  or  abrogation  be  made  kilominus  fubdi- 
knmne,  to  the  Shells,  bj  form  fuffcim  decU-  %££%&£ 
ration,  expreffe,or  virtual!:  That  is,  by  fome  Hgatur  ad  iliud  ob- 
ediSt  or  pnblikeconftitution  of  Prince  or  State ;  ^vandum ,  donee 

f         J r  ,  n  ,        hbi   innotefcat  rc- 

or  by  defuetude,  or  contrary  cuftome:  orby  vocauo,  nonqun 
celfation  of  the  ground  and  reafon  of  the  Law :  dem  "done  pra> 
or  by  elapfe  and  ending  of  the  timtfox  w*  it  was  S£d  gg 
given,when  the  Law  is  temporary :  or  change  cnti*. 
off  lace :  and  laftly ,  when  a  Law  becomes  unpro- 
fitable or  pernicious  to  the  publike.  b  ?  L.d.quibuttf.d. 

•J  *  *  legibMcan.irii/tis. 

Iuftinian.  NoveH*  g.  Com  fie  ccjfatio.  Rcbuff.ad  l.dcrdgalur.  10a. d.verb.ftg.  Abro- 
gations varia?  funt  caufx  :  1.  Confuctudo  contraria.  z.  Conftitutio  contraria, 
3. Cauf«-ccflT3tio.  4 .Loci varictas.  f^Tcmpus.  6. Mijus damnum indefe^uens. 


T3 


T.  B. 


-v^ 


>  wtWv*.   '■ 


\  4  ^  Duties  of  the  Sabbath. 


fe 


T.B,  Argument  xjp. 

Vnlefle  the  fourth  Commandement  be 
ftill  in  force,for  the  time  and  day  fpe- 
cified  therein,  it  commandcth  no- 
thing, but  fuch  duties  onely,  as  were 
formerly  enjoyned  in   the    fecond 
Commandement. 
For  the  fecond  Commandement  forbid- 
deth  all  falfe  worfhip,  and  commaa. 
deth  the  true  worflbip  of  GodrasPray- 
cr,  Preaching  ,  Pfalmes  ,  Sacraments, 
Now  this  being  granted,  there  will  be  a 
tautologie,  and  needleffe  repetition 
in  the  fourth  Commandement  of  the 
Decalogue,  becaufe  it  commandcth 
no  new  ordiftin&duty,  fromthofe 
which  were  commanded  before. 

Anf.i.  It  is  manifeft  that  the  fecond  Com- 
mmdcmtnt  of  die  Decalogue  prohibiteth,  the 
making  and  fetting  up  of  images  to  be  adored, 
Levit.id.i.TcJhallmakeyo*  no  idols  nor  graven 

Image, 


Duties  upon  the  Sabbath.  XV« 


Tmage^  neither  reare  you  up  a  Banding  Image \ 
rQVD  neither  fhally  oh  fet  up  any  Image  of  Bone  in 
your  land,  to  bow  downeuntoit,  n>Sj;  Pinn^nS 
But  by  what  evidence  can  any  new  dogma- 
tift  makeitappeare,  that  this  precept  rtqui- 
reth  Evangelicall  worfliip,  in  fpirit  and  truth, 
to  wit,  by  faith,  hope,  and charity  ?  and  as  for 
Evangelicall  prayer  ,  in  the  name  of  Chrift, 
and  preaching  Chrift  crucified^and  raifed  from 
the  dead  ,  and  the  ufe  of  Evangelicall  Sa- 
craments, Baptifme,  and  the  holy  Eucharift , 
what  Aichymift  can  extract  thefe  out  of  the 
fecond  Commandement  i  And  I  fee  no  rcafon, 
but  if  that  thefe  Evangelicall  duties,  are  com- 
manded in  the  Decalogue,  why  a  man  may 
not  be  juftified  by  the  Law,  aswell  as  by  the 
Gofpell. 

2  The  fourth  Commandement  of  the  De- 
calogue, Remember  the  Sabbath-day  to  keepe  it 
holy,  according  to  the  literall  fenfe  thereof,en- 
joyneth not  fuch  fpirituall  and  Evangelicall  du* 
ties  as  are  mentioned  in  the  ob  je&ion,  to  wit, 
prayer  (to  God  the  Father  in  the  name  of  lefus 
Chrift  >  Iohn  1 4. 1 3  ■  &  1 6.  24.)  preaching  of  the 
Gofpell,  and  hearing  of  the  fame  preached,  or  the 
4dminiftration,and  receiving  the  holfSacraments 
iff  the  NewTeBament. 

Alfo,  it  is  a  controverfie  among  Divines, 
whether  this  Precept  commanded  the  lews* 
and  Ifraelites  in  generall,to  wit,the  whole  Na- 
tion upon  the  weekely  Sabbath,  torcfortto 
any  publike  congregation,  and  to  be  prcfent  at 

any 


144  Bxpottnding  the  LcCto  on  the  Sabbaihl 

any  common  Divine  Scrvice,or  at  any  folemne 
reading,  and  expofition  of  the  Law. 

The  Law  of  Deuterommie^vos  to  be  read  in 
publike,  in  the  yeere  of  Releafe,  to  all  the  peo- 
ple, Deut.31 .  10  •  And  Mofes  commanded  them, 
faying:  At  the  end  of  every  fiveny ceres,  in  the 
Solemnity  of  the  yeere  of  releafe,  in  the  feafi  ofTa* 
bernacles.ii.    When  all  jfrael  is  to  come  to  ap- 
peare  before  the  Lord  thy  God  in  the  place  which 
a  AbulenUnMat.  heJhaHchufe,  thou  (halt  reade  this  Law  a,  before 
$.q.$i.  Accipkur  all  ifrael,  in  their  hearing,  n*  Gather  the  people 

5SJKShP,°  *9l«h«'  Mm>  *nd  WQmm>  *nd  cf>Mren,  and 
thy  granger  that  is  within  thy  gates, that  they  may 
heare ,  and  that  they  may  learne  and  feare  the 
Lord  your  God,  andobferve  to  doe  all  the  words  of 
this  Law.  But  that  there  fhould  be  any  pub- 
like or  folemne  reading,  and  expounding  of 
the  Law,  every  weekely  Sabbath-day,  is  not 
cxprefly  required,  and  commanded  in  the 

t  F'i^ti  dt  Pentateuch. 

xepvb.  Heb.  bb *.         vt   •  »         t     t    •  t  t   ^  r 

sa.u.  Sub  priore  Neither  doth  it  appeare  by  any  relation  of 
tempioiexredpta  facred  Hiftory ,  that  before  the  Babylonifli 
P^T*ftLr™  captivity,  there  was  any  weekely  reading  and 
ctiam  domi  a  fm-  expounding  b  the  Law,  upon  the  Sabbath,  ei- 
gaiis^icgcbamr:  in-  tjier  at  5^  whiles  the  Arke  remained  there,  or 
ftiorT^omi^ma"-  in  the  Temple  of  Hierufalem,  when  that  was 
tioqs  nulla  erat.  At  made  the  place  of  publike  worfhip :  and  it  is  a 
ft£  thing  to  bee  admired,  that  if  the  reading  and 
rcceptumpauhtitn  expounding  the  Law,  had  beene  incontinuall 

ut0ly  PblbiiB>blft,  U^  amonS  C^e  Imes  cvery  Sabbrth-day ,  there 
textfiffoifial  ex-  ithould  bee  found  in  the  day  es  of  King  lofiab, 
piicarcntur.         one  copie  oacly,  or  Bookc  of  the  Law,  in  the 

moft 


Finding  tbe  Booke  of  the  Lawy  i  Kings  ii.       1 4  7 


moft  folemnc  place  of  G  o  d'  s  worfhip,  to 
wit,  the  Temple  of  Hierufalem  :  andthac  Hil- 
kiah  the  Prieft,  (hould  finde  this  Booke,  hidden 
in  a  corner ,  and  prefenc  it  to  the  King ,  as  a 
greatrarity,  2 «*£* 22.8,9.2^.34.14.'.  a   ^      ^ 
Every  man  in  common  reafonmay  conceive,  Schoba    /^»  % 
that  if  the  Law  had  beene  commonly  read5and  Kings  »*,  /y^, 
expounded,  every  Sabbath-day,  either  in  the  SI'moS 
Temple  ,  or  in  other  publike  aflemblies  of  the  autographum :  but 
Kingdomeof/«^4,  there  could  not  have  been  tbe  &'*&**  c°m 
fach  a  rarity  of  Bibles,  of  Bookesof  the  Law.  ^htngh^fiTe 
2  It  appearcth  not  in  Mofes's  Law,  that  oftbeAri^,  Deut. 
any  other  publike  religious  offices,  were  en-  l^aiJmLi^ 
joyned  the  Priefts  or  Levitcs  upon  the  weekly  in  the  sanaum 
Sabbath  (more  than  fuch  as  were  daily  to  bee  ^naomm :  •*- 

~  1     v  1        1     r       1  •  1  J   -         .    tbercame  bee  mere 

performed: )  but  thole  which  are  mentioned,  ibeAr^nur  might 
Num.  28.  p.  Iw,  24. 8.  to  wit  ,  an  oblation  *■  V*»  '**  JW«  «f 
pftwoLambes,&c.  and  two  tenth  deales  of  flow.  Ibingllttfu '  :Tnd 
rr,  mingled  toith  oyle  >  and  the  Drinke-cffering  *>ben  he  found  the 
thereof  :  and  befides  this  oblation ,  the  facing  ^t\7&(Zl 
of twelve  new  loaves  of  Shew -bread  ^  with  Fran-  h  tbe  ou  ward  pu- 
kincenfe ,  &c.  Now  the  people  were  not  com-  '** °fthc  r}^- 
mandedtobeprefent  at  this  (ervice  b,  neither  zt^fo'Y.Dkt 
any  other  Priefts  and  Levites,  but  fuch  as  wai-  tur  quod  micbia? 
cedandattendedintheircourfes.  SSgKSi 

tw  ft!  inyenirc^cum  alicui  occurrit  res, a  cafu  vcl  intcntionc,  quia  quxrebat  earn :  fed 
fciens  locum  non dicitur  invenire  cam/ed  accioere.  Sciebat  autem  Hilcbits  in  la* 
tereAtcse&a  Deut.  51;  1.  Nonaudebac  iibrum  ilium acciperc ex  Area,  quia 
contra  mandatum,  5cc.  Non  liccbat  introire  in  Sanffum  Sanftorum  niG  femel  in  an- 
no, &  cu  ceremoiuis  variis,&c.  }  .Non  1  icuic  fummo  Sacerdoti  ingredienti, &c .  apc- 
rire  Arcam,&  aiiquid  ex  ea  toUerc,&c,Nam  minatuseft  Deus  morte  moriturumj&t. 
Lev.  1 6.  b  Lorui .  i*  Lev.  1 3.  Oblauo  &  fan&ificatio  panum  propofitionis  •  Lev. 
xi .* .  Daoru  Agnornm  (acrifkmm,cum  duabus  decimis  limila? ,  &  libis  in  Sabbato, 
ad  Sacerdotcs  tantum  peninebam,  nee  tenebantur  omnes  ad  ca  conveniic. 

V  3  Many 


t4<S  Duties  of  the  Old  Sabbath 

Cafccn  ii  3  Many  Do&ors  of  no^emaintaine3:  That 

iii.tfr^.Soto^.  the  Letter  of  che  fourth  Commandement  impo- 
NMt.&GT*.M.i.  fed  upon  the /^^  and  I fr aelit es ,  no  other  ex- 
l*uJj}'tomT/*i~.  ternall  forme,  of  fantfifying  the  weckely  Sab- 
ctp.i.m.  8.  Lodn.  bath,  bu:  refting  and  ceflation  from  fecular  la- 

!f!^i /;V I 'ca*'.  k°ur anc* negotiation> m memory  and recogni* 
Num.1. e*  vuiii-  rionof  the  worke of  prime  Creation: and  al- 
Msprarcepeiuc  enc  though  fome  other  religious  a&ions,  were  ia- 
Kte%maZ  tended  by  GOD,  as  the  end  of  the  precept: 
^caaie  opus  cut  yet  no  other  were  formally  commanded. 

SbbSl^BcSw  "  Iq  ^uture  times>an^  namely  after  the  returne 
is  Exld.  lo.  s.'  from  the  Babylonian  captivity,  the  lexves  had 
J  bb  fanaTfi?tio  Synagogues  b,  both  throughout  Iudea,  and  al- 
prxecpta,  non  filf  fo  in  other  Regions  of  the  world ,  where  they 
udfuitquamcefl*.  lived  :  and  upon  the  Sabbath-day es  they  frc- 
fanhLThS  quented  the  fame,  4fftp.  21.  Mofescfold 
ccfixtioapudiud*-  time,  bath  in  every  City  ,  them  that  preach  hi?n, 
os  habebat  ratio-  being  read  in  the  Synagegues  every  Sabbath-day. 
™fZ  gum  But  this  was  not  commanded  in  the  Deca- 
quoddam  cxtemu  logue,  or  by  any  exprefle  fentence,  or  mandate 

negative,    quod      f  ^r^    L 

formalicerprscipi-         .,/.     „.  .  .    -     ,      ,     ,  .     .     r  .  t 

cbawr  &  affume-  Ifitihallbee  now  objected,  that  it  is  faid , 
bam  ut  Dmnus  ^s  jj.  2i.  that  the  reading  and  expounding 
Sones  rdTg'a™  of  mfis,  was  ufed  in  Synagogues  every  $4*- 
pofitivx  ,  etfi  a  bath  day ,of  oldTime :  itisanfwered ,  that  this 
Sm^Sort  forme  of  fpeech,^^,^  ***,,  isufedoffuch 

intend  erentur,  non 

cram  tamen ills* formalirer  iispr3eccpt£3  ex  vi  illius  mandati.  b  Sigon.  d.  Rtf.  Nek. 
Lb.  z.ca.8.  Origo  SyHagogarum  non  fuit  vetufta,  Neq$  enim  in hiftoria Regum  aut 
Iudicum  ulla  earum  memoria  celebratur.  Ego  cas  in  Babylonico  exilio  primam 
conftru&as  putarim  :  ut  qui  Templo  carercnt  3  in  quo  aut  orarent  aut  docerenty 
locum  aliqucm  fimilem  Templo  habcrent  ,  in  quem  ejufmodi  officii  gratia  con- 
Tenirent.  Atquc  hoc  idem  fealfc  reliquo*  difpe*lionis  Iud*os  ,  in  Afia,  Zgypto, 
4c  Europa,  ceafuerim. 

things. 


EvnieticiB  duties  on  the  Sabbath.  \±7 


things ,  as  had  their  beginning  many  Ages  af- 
ter the  Law  was  given  in  mount  Sina :  and  ma- 
ny times  itisfpoken  of  things  not  very  ar.ci- 
en:,^r.5, 21, 27,35.  Aclsiy:  ,  L~%:"7;*; 

Andagaine,  whereas  i:  is  faid,  that  the  fo-  temporises 


lemneperformar.ee  of  Evangelicall  duties,  is  S^^ft**^ 
commanded  by  thegenerall  word  futctrfie ,  m  ^%, 

keefe.h$lj  the  Sabbath. daj  .•  ou:  :is,  tha: 

WHi^  :o  fanctiSe,  is  no:  takeninagencrallno-  ^n^^ 
tion,  in  the  Law  of  the  fourth  Comrsanie-  oraoaqm  i  mni- 
men: ,  bu:  in  a  \  I  amotion ,  to  wit  >  Re-  {fy^6fc^£5* 

member  tefanSttfie  the  Sabbath-day^  acccrdingas  cm  prscefioac 
the  Lord 'thy  Cod  bath  cemma  te,  Deut.  5.  nos,ksdacr. 

12.  Bu:  that  the  Lord  God  comma  need  ;. 
mllfiwettttttahan  Evangelicall  Sermons, 
and  to  adminifter  and  receive  Evangelicall  Sa- 
craments, upon  every  v.eekely  Sabbath-day, 
is  delivered  in  no  pafbge  or  fentenceof  Meffs 
Lsrv^bu:  this  was  commanded  by  the  Evange- 
licall Law  one  !y. 

They  which  in  their  popular  T:::~::::$  arJ 
Collations,  ufe  toayedowne  Ecclefiafticall 
authoritie,  and  contend,  that  either  wee  muft 
have  a  divine  La  w;for  keeping  holy  the  Lord's 
day,  or  elfe  our  religious  fervice,  vtlLbcfufer- 
ftitious,  and  net  of 'faith  :  maintaine  with  great 
confidence,  that  the  fourth  Commandement 
hath  a  particular  and  fpeciall  relation  to  the 
Sunday  of  every  weeke  :and  that  the  fame 
commanded]  all  Evangelicall  duties,  publike 
and  private,  which  are  to  bee  performed  by 
Chriftian  people,  upon  that  day  :  Bu:  this  opi- 

V  2  nioa 


148  Ceffation  of  the  old  Sabbath 


a  oagen. in  ujh-  nionis  novell ,  and  unheard  of,  untill  thcfc  lat" 

dMcx',  &tgaha  ?«  tir«eS  :  ™d  bcfidcS  >  the  §ld L*»  hei»Z ' d* 

^rxccpta  jam  cef-  funSl a,  and  legall  commandements  being  ceafcd , 
^nt.iren/4f.3i.  the  fame  cannot  be  a  rule  toChriftians,  either 
mem  &  %num  of  the  fixed  time ,  or  tortherormc  andman- 
datafuntiiiis ,  civ-  ner  of  Evangelicall  worfhip.  Now  the  fourth 
SSu$iS£  Commandment  according  to  the  literall  fenfe 
to.Qux  autemna-  thereof,  is  a  branch  of  the  old  Law,  and  one 
turaiia,communia  of  the  precepts  thereof  •.  £*ibus  nuncChriflia- 

©Cliberalia   omru-  .V*  n         /•   1  \~,i-a< 

um ,  auxit  &  dila-  nos  tttijas  *<w  eft  •  which  Chri[tians  may  no  more 
tavk.  lawfully  nfe  under  the  GoJbeH,  than  circumcifion^ 

dagogus  noftcr  c-  Vnder  the  Gofpell  wee  maintaine  the  gene- 
pi -.chrifto,  iih  rail  equity  of  the  fourth  Commandement,  and 
£&  iSSB  t^fpkitjiaU  and-myfticallufe  thereof:  Sed 
quemtimw  i  qmfquis  ilium  diem  nunc  obfervat  ^ficut '  lit  era 
m?2^rv  pofta  ^  ^  carmliter  fapit  :  fapere  autem  fecundum 
quibus  legis  prz-  carncm9mors  eft  c.  Whofoever  in  the  time  of  the 
ccptis  &  manda-  Goftellobferveth  this  day  ,  according  to  the  letter^ 
^ift^uSfti  *  »ef«  ^cording  to  thefiejh  :  and  tobemfeaccor*- 
noncft,  Sabbatum  dingto  the flefh>  is  death. 

eft,  &circumcifio, 
&facrificia>&c. 
c   Aug.  rf.  /p«\  «> 
/&M4. 


T.  B. 


The  obferVationrf  the  Lord's  Day.  149 


T.  B.  Argument  icx 

We  muft  have  and  retain  fuch  a  Sabbath 
day  as  is  commanded  by  the  fourth 
Commandement. 

<But  if  we  aboiifh  Saturday  the  old  Sab- 
bath-day, once  commanded  in  the 
fourth  Commandement,  then  wee 
leave  no  Day  as  commanded,  or 
which  God  hath  fan&ified  are  hal- 
lowed. 

Anfo.  Christians  are  not  bound  to  obferve 
a  Sabbath  day ,  commanded  by  the  fourth 
Commandement,  or  by  any  other  Tpeciall  di-  ^^u§uft0bS 

Vine  Law3.  The  Gofpcll  of  C  H  R  I  $  T  hath  diem  Sabbati  nan 

givcnliberty  to  the  Church,  to  appoint  dayes  adlitera  jubemur, 
and  times  for  Divine  worfhip  in  publikc aflem-  ^WrorpMaS.* 
blie$3  andforminifteriall  duties  b.  And accor-  bAquin.  $uok. 

4.art.  i$.H*ccft 
differentia  inter  legem  utrarnque,  quia  lex  vetus  determinabat  multa,  taminpraj- 
ceptis  cercmonialibus,  pertinentibusadcultum  Dei,  quam  etiam  in  prarceptis  judi- 
cialibus  pertinemibus  ad  juftitiam  inter  homines  confervandam  :  Sed  lex  novajquas 
eftlexlibertatis,  hu  jufmodi  determinationes  non  habet,  fed  eft  contcnta  pra?ceptis 
raorahbus  naturalis  legis,  &  articulis  fidei,&  facramentis  gratiae.  C*iera  vero  qua? 
pertinent  ad  d«terminationemjudiciorum,vel  determinationem  diyini  culms,  libc- 
re  pcrmifo Chriftus,  qui>c&  nova;  legislator,  Prelats  EcclenV,  &  prijneipibas 
^Chiifoani  populi, 

V  3.  dingly 


jo  Mangling  the  Law. 


dingly  the  Church  had  made  choice  of  the 
Lord's  day,  and  of  other  Holy -day  es,  againft 
which  no  juft  exception  can  be  taken. 


5^2  _ 

T.  B.  Argument  it. 

Wee  muft  not  bee  partiall  in  the  Law, 
Mal.z.nor  mangle  G  o  d's  Law :  but 
have  refpe<Sfc  to  all  G  o  ds  Comman- 
dements,  as  David  had- 

$ut  if  we  rejed  the  old  Sabbath,  we  are 
guilty  of  mangling  God's  Law. 

Anfw.  They  mangle  the  Law  >  who  rejed: 
or  difanull  any  part  or  member  thereof  which 
is  in  force,  and  which  ought  to  bee  obferved. 
But  the  Law  of  the  old  Sabbath,  is  not  a  Di- 
vine  Law  of  chat  quality. 


T.  B.    Argth 


One  day  in  fey  en.  iji 


T.  B.  Argument  21. 

It  &  maintained  by  many  Divines,  that 
one  day  of  every  weeke  ought  to  be 
fen&ified,  by  vertue  of  the  fourth 
Commandement. 

Nov  Saturday  is  God's  ancient,  and 
fan&ified  Day  :  and  this  Dayisex- 
preflely  commanded  in  the  Deca- 
logue, 

Therefore  Saturday  ,G  o  ds  ancient,  fan- 

,  £tified,  and  hallowed  feventh  Day, 
muft  be  our  weekely  Sabbath. 

T.  B.  <Pag.  5Z0.  What  Pulpit  is  there,  in 
the  Kingdome  of  England  s  which 
doth  not  on  all  occafions  fealeunto 
this  truth,  by  proclaiming  and  pub* 
lifhing  it  unto  the  people  ? 

Anfw.  It  is  iconfonant  to  the  equity  of  the 
fourth  Commandement.,  that  onedayinfeven 

(hall 


15  *  27;*  Lords -day  perpetual 

(hall  be  an  HoIy-day?wherein  Chriftian  people 
ought  to  rcft,  and  give  themfelves  to  religious 
exercifes  :  And  the  Church  of  Chrift  accor- 
dingly, both  in  ancient  and  moderne  times, 
hath  made  choifc  of  the  Lord's  day,  being  the 
day  of  our  Saviours  Refurre<5tton>to  be  a  week. 
ly  day  of  reft,  from  fervile  labour :  and  a  fo- 
lemne  time  for  Divine  worfhip:  neither  doth  the 
a  Covarrums^.  Church  hold  it  reafonableto  alter  this  day  \ 
z.var.Refeiutu.        But  all  this  maketh  nothing  for  the  old  Sa- 
«B9J^te  turday  Sabbath:  For  the  Church  ofekrift,  in 
hanc  aici  Domini-  all  ages,  maintained  the  ceffation  and  expira- 

caefeftivicatcmaab   t ion  thereof 

Apoftolis  Dmna  uon  ™«eor. 

inftitutione    cdo* 

di$,  conftitutam  ftiiflc.  Earn  etenim  legimus  traditione  Ecclefiaftici>  Temper  in 
Bcclcfia  Catholica,  fanftificatam  ruiifc,  uc  tandem  iicccab  humano  inftituco  Apofto- 
!orum  proccfTerit ,  &  origmem  duxerit  ( <juod  quibufdam  placuit)  nimis  indecorum 
cScti  earn  afr  ecdefia  mucari,  aut  tolli. 


T.B.  Arg*> 


The  Lords  T)ay.  i jj 


T.  B.    Argument  zj. 

To  reft  from  workc  on  Saturday,  the 
fcventh  day,  is  exprefly  commanded  in 
the  Morall  Law :  and  we  finde  it  by  ex* 
periencc  a  notable  furtherance  of  G  o  d's 
publike  &c  private  worfiiip  and  fervice, 
<yc.  and  of  theworkes  of  mercy,  both 
toManandBeaft. 

2fyn>all  workes,  commanded  in  the 
Decalogue,  and  which  ferve  to  promote 
God's  fcrvice ,  and  to  benefit  men  by 
(hewing  mercy  ,are  morall  and  perpetu- 
ally. 518. 

i^infw.  Rifting  from  worke  and  labour  up^ 
on  the  £#r<f  x-day ,  and  other  Holy-  dayes :  is  as 
beneficiall  to  man ,  and  as  fubfervient  to  all 
good  offices,  both  of  religion  and  of  charity, 
as  is  refting,  and  ferving  of  God,  upon  the  Sa- 
turday, or  upon  any  other  day.  Andihz  mo- 
tives for  keeping  the  Lerd's-dzy,  are  greater 
than  the  Adveriary  can  bring  any,  forobfer* 
ving  the  Saturday. 

x  t.b: 


i«3  The  old  Sabbath. 


te=«^ 


T.B.  Argument  24. 

Tie  obfcrvation  of  the  feventh  day 
Sabbath  is  exprefly  commanded  in  the 
Decalogue :  and  it  is  fuch  a  dutie,  as  be- 
ing made  knownc  to  a  meere  natural! 
man,  he  cannot  in  reafon  oppofe  it,  but 
allow  Scfubfcribe  untoitrpartly  becaufe 
God  himfelfe  is  the  Author  of  it:  and  be- 
caufe of  the  ends  and  ufts  of  it,  namely, 
refting  from  toilefome  labour,  and  re- 
freflhkig  of  body  and  minde,  which  are 
things  very  reafonable  and  good. 

Page  5J4.I  fee  not  but  it  might  be  pro- 
ved, that  the  feventh  day  Sabbath  is  a 
Law  of  Nature.  For  as  the  Gentiles, 
fome  of  them,  found  out  the  true  God; 
fo  likewife  fome  of  them  found  out  the 
feventh  day  Sabbath* 

l^*/)*.i.  It  is  acknowledged  by  all  men, 
shat  the  feventh- day  Sabbath  was  expreflely 

C0m- 


The  Sabbath  not  of  the  LaTh  of  Nature]         k* 


commanded  the  Iewes  in  the  old  Law :  but 

that  precept  was  temporary  and  pofitive ,  and 
therefore  icobligeth  not  Christians ,  unlefle  ic 
be  made  manifeft,  that  it  was  renewed  or  con- 
firmed by  fomeEvangelicall  precepts. 

Secondly  ,  If  the  ends  and  ufes  of  thclegall 
Sabbath  (hall  bee  made  knowne  to  a  natural! 
man,  they  cannot pcrfwade  him  totheobfer- 
vation  of  the  feventh  day  of  the  weeke,  rather 
then  of  the  firft.  For  to  reft  from  toilefome 
labour,  and  to  refrefii  the  body  and  minde,  up- 
on Sunday,  or  upon  Saturday ,is  equally  bene- 
ficiall ,  and  confonant  to  the  rule  of  naturall  ,  . 

reafon.  And  God's  inftitution  of  the  Sab.  ^salT?*;*] 
bath  day,  under  the  Law,  is  of  nogreater  force  "  /We/*  fimel 
to  perfwade  men,  that  it  is  neceffaiy  to  obferve  tnZS't 
the  feventh  day  ,  then  His  ordination  is  to  ry  part  thereof,  ** 
move  them,  to  obferve  other  pofitive  and  tern-  %fai^etb  '!* the 
poraryLawes,  which  were  impofed  upon  the  *"££?£$» 
Ierves  in  the  old  Teftament.  of  Nature^.  88, 

Thirdly ,  whereas  T.  B.  and  before  him,  ^&*  **£ 
fome  Sunday  Sabbatizers  affirme  that  the  law  Hujnteraius  civil 
of  the  Sabbath  of  the  4th  Commandcment  is  !*»  Theologi*  {*~ 
ofthe  law  of  Nature  *,  becaufe  fome  Heathen  fil^sTcraS 
people  found  it  out:  By  the  fame  reafoi  they  i*<*a?oru,acjtexf. 
may  conclude,  that  the  oblation  of  burnt  fa-  J^KSg: 
enfices,  is  ofthe  law  of  Nature.  Fcrtmcy  of  m™^  quod  per  iN 
the  Gentiles  ufed  fuch  facrifices.  But  verv  fevv  lo^^°ss  ^"r 
among  the  Gentiles  obfervedthefeVvii.il  day  mm  4Mrm*n 
Sabbath  :  The  Chaldeans  had  it  inderifjon,  Lam.  partem  perdant  va- 
1.7.  ^SataAtf^fiirh  ofSemcs,^1,^ 
Tim  among  all  the  Ceremonies  ofthe  Iewes ,  he  drimimta, 

X  2  molt 


\^6  Heathens  obferved  not  the  Sabbatti 

mojt  of all  reprehended  their  obfervation  of  the 
Sa^ath  :  Becaufc  by  observing  it,  they  [pent  the 
LPJut^hi^;M  Seventh  part  of  their  life  in  idlenejfc,.  and  doing 
tun%.tx*M*,  nothing. 

c  Theod.i»  io.w.  The  Grecians  and  the  Romans  b,  obferved 
d  Dfo.Caff.  Mt.  &r  rfcfting-daycs  :  the  one  the  eighth  day  5 
xom.M.37.  '  and  the  other,  the  ninth.  Theodoret  c  faith, 
e  AbulcnCiaEw*  That  no  other  Nation^ but »nely  thelcwtSyobfer- 
bant?iud«os  fcptl-  vedthe  Sabbath- da) :  And  -D/0  Gi/?/*sf  d  placeth 
mosviros  a  fepti-  the  weekely  Sabbath  among  thefpeciallob- 
SS£?A&fe  fetvances  of  that  Nation.  The  Latine  Poets  al- 
fcati  obfervatione,  fo  nick-  named  the  Ierves,  and  called  them ,  Sep- 
cosdeno^inabam,  tim0s  viros>  Seventh  day ?nen*,  because  of  their 
propdo.o^Trier!  obfervingthefeventh-day  Sabbath, 
ra  Pakftina  fcpti-  But  if  any  Heathen  people  did  obferve  the 
%^yppknJZ  Iewidi  Sabbath,  this  will  not  prove,  thatthe 
CkmUtex. strom.  Lawof  the  Sabbath  is ofthe Law  ojF  Nature. 

fcem  dhm2 g^co-  For  *°me  Hcat!iens  were  circumcif^d,  and  of- 
ium,  veTBaiSro-  fered  burnt-facrifices  and  oblations,,  &c.  But 
mm  exiudakori-  they  did  notthisby  the  light  of  naturall  rea- 
&&*!£!  fon,but by imiratioaof^V people.  ; 

luo,  in  fuos  mores  Lajtly^  if  the  law  or  the  feventhday  Sab* 
^Aa^'  2  bath,isofthe  law  of  Nature:  Then  it  is  either 
^4W^*Caje-  a  principle,  or  a  necelfa^y  conclufion  of  natu- 
tm.c'onraduS,Mc-  rail  reafon  f$.  or  fo  agreeable  to  the  former, 

t?d$-%s?*i that  uPori  thc  noticc  of  k  cvefy rcafonable 

^7#.  Petigian.i£. 

cy/.r.  Scorns.  Tertium  praeceptum. quod  eft  de  Sabbato,  eft  affirmativum,  quan- 
tum adaliquem  cultum  ,  exhibcndum  Deo  debito  tempore :  At  quantum  ad  deter- 
mitutionem  hujus.  vel  illius  tcmporis ,  non  eft  de  lege  naturae  ftriifte  loquendo.  Sj* 
mllitcrncc  quantum  ad  partem ncgativam,  qua?  includitur.  Quiafcilicetpiohibcruc 
aclus  lervilis  pro  tempore  dcterminato,  prohibens  a  cultu  tunc  exhibewdo  Deo. 
Ille  autcm  actus  non  prohibetur  nifi^quia  impediens  relretrahens  abiito  cultu 
^ui  prscipuuTo 

man 


,  37;e  Law  of  the  Sabbath  not  natural  157 

man  will  prefently  afTent  unto  it,  efpecially  if 
he  be  judicious :  but  ic  is  neither  any  principle, 
or  neceflfary  conclufion  of  naturall  reafon,nor 
confonant  to  either  of  thefe,  infuch  acleere 
manner,  as  that  a  judicious  naturall  man  (hall 
be  forced  upon  underftanding  the  tearmes,  to 
yeeld  aflent  unto  it.  And  therefore  the  Law 
ofthefeventh-day  Sabbath^is  not  of  the  Law 
ofNature* 


\An  Argument  of  T.  B.  propounded  at  the 
timeofhiscenfure. 

G$d  delivered  ten  Commandements 
in  Mount  Sinau  They  in  all  ages  main- 
tained this  number.  The  rubrick  of  the 
fervice  Booke,  nameth  ten  Commanded 
ments,  faying;  Then  (ball  thefirieft  re- 
he  arfe  diftinBly  all  thz  Commandements \Ihc 
people  after  the  fourth  Commandementyfay? 
Lord  have  mercy  on  us  and  incline  our  hearts 
tokeepe  this  L.w,  But  this  law  commas 
deth  the  oWervation  of  the  feventhuday 
Sabbath. 

(Byfeeld  p  133.  If  you  yeeld  not  the  fpe- 
X  3  ciality 


tc  8  Thttquttj  of  the  fourth  QtnmanZemenf. 

cialicy  (of  the  fourth  Commande- 
ment) morall ,  you  turne  out  one 
commandement  of  the  ten,  from  be- 
ing morall,  for  all  your  generality  .For 
to  fay,  that  this  is  the  morality  of  the 
Commandement,  and  no  more,  that 
fomctime  fliouldbe  fequeftred   to 
Divine  worfhip,  maketh  this  Com- 
mandement no  more  morall,  than 
the  building  of  the  Temple  or  Taber- 
nacle is  morall.  Id.  ^£.144. 

Anfw.-i.  Tenne  Commandements  were 
delivered  in  Mount  Sindt^  and  of  chefe  tenne, 
the  fourth  Commmdtmtnt  is  one.    The  Ifrae- 
tites  alfo  were  commanded  to  keepe  holy  the 
feventh-day  Sabbath.    But  it  hath  beene  for- 
merly proved,  that  this  fourth  CommAndtmtnt 
was  not  (imply  and  perpetually  morall.    Ne- 
vertheleffe,  the  fame  is  read  and  expounded 
in  the  Chriftian  Church ,  as  other  pofitivc 
Precepts  of  the  old  Law:  not  to  fignifie  the 
perpetuall  obligation  thereof,  in  refpeft  of  the 
particular  day  commanded  therein :  but  to  fig- 
nifie  the  manifold  graces  of  God,  typed,  and 
reprefented  by  this  Law  :  and  to  perfwade 
Chriftian  people  to  obferve  the  equity  there- 
of and  to  provoke  them  to  the  obedience  of 
fuch  fpirituall  and  Evangelicall  duties,  as  were 
prefigured  by  this  Commandement. 


Tlx  prayer  after  the  fourth  [ommandement.       i  jp 


tttfttitfj*  *  $  9%  iff  *$$$$ 


T.  B.  Lord  have  mercy  upon  us}  andir?m 
dine  our  hearts  to  keepe  this  Law^c. 

Anftv.i.  We  befcech  God  Almighty 
to  incline  our  hearts  to  keepe  and  obferve  this 
Law,  according  to  the  equity  thereof:  which 
is,that  upon  the  Lord's-day,  and  upoa  all  Fe-  3  Grc2-  ^#»-<*; 
ftivall  dayes,  and  times,  in  which  we  aflemble  j^'^JuJ^x 
to  ferve  and  worfhip  God^  and  drift  >  and  to  tW  u  to  mu^ 
heaie  his  holy  Word,  and  receive  his  Sacra-  £**&'*  «^>- 
ments,  &c.  We  may  receive  theafliftanceof  Vt0tpsent.v4.ex 
Divine  Grace,  and  bee  inabled  from  above,  Auguft.Maieccic- 

tll  |  i  jii-i  i  orat  babbatumqui 

both  devoucly,  reverently,  and  hohly,  to  ho-  ab  openbus  bonis 
nourthe  Lord  our  God,andtoedifie  our  felves  wcat.  Ot«m  au- 
in  faith  and  true  obedient.  SAgST 

,-2  We  beleech  God  togweus  gracer  to.um^uiabomcon. 
obferve  the  fpirituall  Sabbath,  prefigured  by  Jj^^0™1^ 
the  legall  Sabbath,  by  abftaining  from  the  fer-  iTin?  ^"nigo. 
vile  lufts  and  workes  offinne  a:  throughout  Vlft-  <AUegor.0i* 
the  wholecourfcof  our  life,  and  efpecialfy  up-  ^  Dei'iiu^ 
on  tTiofe  facred  dayes  and  times,  which  by  the  quo  extcrios  ab  o- 
Chriftian  Church,  are  devoted  to  the  honour  *M  g^***1 
and  ferviceof  Cod  and  drift.  %        Siijius  im^S 

Our  prayer  then  to  God,  prefcribed  in  the  Sab^i,  ubi  mens 

L'ourgie,  is.  nnr  rp  hpfffchhimminrlinrniir^^r 

hearts  to  keepe  this  Law,  according  to  the  fpe-  *«»«  peccatj  qui- 
ciall  forme  and  circumftance  of  time,  com-  |,cc".s  ■  Ln  ^lo 

mandwd  cundatur. 


\6o  Duties  of  the  Sabb&tbl 

manded  in  the  old  Law :  but  in  fuch  a  manner 
as  is  agreeable  to  che  ftatc  of  the  Gofpell,  and 
the  time  of  grace,  that  ii  according  to  the  rule 
of  Chriftiati  liberty ,  and  according  to  the 
equity  andmyfterv  of  che  fourth  Comman- 
dement.  Now  Cnriftian  liberty  hath  freed 
Cod's  people,  under  the  GofpcI!3  from  the  ob- 
fervation  of  dayes,  and  moncths,  and  times, 
*  Auguft.,^,  andyeeresb  uponlegailandceremoniallprin- 

Sabbati  quietem  non  obferamus  in  tempore :  fed  figmim  temporale  intelligimusj  & 
ad  xternam  quietem,  qaae  illo  figno  fignificatur,  aciem  mentis  intendimus.  Oriocn. 
ia  Gen.  Horn.  10.  Iuieorum  eft  diescertos  &  raros,  obferare  folennes :  &  ideo  ai 
ad  cos  dicit  Dominus,  quia  Neomenias  vcftras  &  Sabbata  non  fuftineo.  Odit  ergo 
eo$  Deus,  qui  unum  diem,  pucant  feftum  diem  efle  Domini,  Hieron.  in  Galat, 
Qmnes  di6S  squalen  &c. 


•AiAnwfi 


Tlx  legall  Sabbath  ceafed.  1 6t 


'Av&tuvh :  That  is  y  Arguments  of  Confutation, 
proving  that  T.  B.  his  Sabbatarian  Do* 
ttrine.  is  erroneous. 


Argument  t.  Every  Commwdemtttt  of  the 
Old  Teftament  legally  ceremooiall ,  is  dilati- 
nulled  and  expired  in  refpeft  of  outward  ob- 
fervation, under  r  he  GofpelL 

The  Commandtmtnt  of  the  feventh-day 
Sabbath  y  is  legally  ceremoniall. 

Therforethe  Cmmandement  of  the  feventh- 
day  sMAth^  is  difannulled  and  expired  in  re- 
fpe&  of  outward  obfervation,  under  the  Go- 
fpell.  And  confequently  ,  Chriftian  people 
are  not  obliged ,  by  the  Law  of  the  fourth 
Commandtmmt ,  to  the  weekely  obfervation 
thereof. 


The  Major  Propofition  is  confirmed  by  all 
thefe  Arguments  following. 

i  The  ceflfation  and  expiration  of  the 
whole  ceremoniall  Law ,  in  refpeft  of  out- 
ward obfervation  is  foretold,  in  the  Prophets, 
andinthePfalmcs. 

Y  2  Our 


\6 1         7be  fourth  Commandement  if  legatt. 

2  Our  Saviour  in  the  Gofpell  preached 
and  foretold  the  fame. 

3  The  holy  Apoftlesand  their  colleagues 
inthe  A<as,andinthcEpiftles  to  the  GaUthi- 
4?fs,Colopansy  Htbrtms^z.  deliver  this  Do- 
ftrine. 

4.  The  true  Catholike  Church  of  Chrift, 
ever  fincc  the  holy  Apoftles  dayes,  miintai- 
netfrthisdoftrine,  to  be  a  Divine  verity  y  and 
the  contrary  to  be  herefie. 

The  Minor  Proposition  is  thus  proved. 

Many  proprieties  and  formall  chara&ers 
of  legall  ceremonies  ,  are  belonging  to  the 
feventh-day  Sabbath  of  the  fourth  Comman- 
dement,  which  argue  the  fame  to  bee  legally 
ceremoniall.  And  this  being  proved ,  it  is  an 
undoubted  verity,  that  the  feventh-day  Sab- 
bath of  the  fourth  Commandement  is  legally 
ceremonial!,  and  the  obfervation  thereof  obli- 
geth  not  Chriftians. 


The 


QiaraBers&flegall  Ceremonies.  \6) 


The  firft  Char a3er  of 'legalt ceremonies ,  u    that 
thej  were  externall  actions  ,ftgnesy  or  types, 
t6prefenting  and  prefiguring  things  to  bee 
fulfilled,  or  to  come  to  paffe  under  the  Go 
ftell,  Heb.  10.  i.  i  Cor,  10,  6,   Col.  a  Ttttc.jud.c4. 

2.   I7«  Origen.  m  Num. 

Horn.  1$.  Aug.  in 

Nowtefting  frornfervile  labour,  upon  the  bx'l\*'H  66 
old  Sabbath  day,  was  a  figure  andreprefcnt  of  n.^?.moxMjf. 
fpirituall  ceafing  andabftainingfromthc  fer-  Ong.  **.«.««.•*. 
Vile  works  of  fin,  by  Chriftian  people  under  TT^Mm£. 
the  Law  ofgrace  V{  and  the  fame  prefigured  r.itf.Cyrfi.  aiCx." 
the  fpirituall  reft,  which  the  righteous  fliouid  %^n\n\%  %\ 
have  in  Chrifl b:  andthe  etemall  reft  of  heaven,  &\TAmb.m  I  $.' 
where  people  flail  dwell  in  a  fur  e  dwelling,  and  c&.luc.  Greg.  N)f, 
fafe  reBmg.pUce  never  to  bee  difquiered  with  c£(ZJ£& 
labour,  rcare,  miferie  ,  or  care c,  Heb,^.  from  4°.iun<i.  Agm.d. 
w.3.totheendoftheii.^/i.  Sa&S&& 

Anaiog.  contempt. 

T.  B.  HisOfyttion.  SS-JSW 

S.Taul,  Qd.i.i7.BySMdbti  which  SffiSSS 

he  faith  were  figures  of  good  things  to  JSh^JSC 

come,  underftandeth  not  the  weekely  dorv  out  unto  us  our 

Sabbaths 7  but  theannuall :  for  the  word  ^amh,mb.^y 

Y  2  SMatbs  1d.pgg.s3. 


if>4  Colof.  %.  16,  17. 

Sabbaths  is  indefinite,  and  not  generall : 
and  all  the  other  things  mentioned  in 
the  Text ,  were  not  written  in  the  deca. 
logue,  and  therefore  of  different  kinde, 
from  the  feventh-day  Sabbath.  The  reft 
were  fignes r  and  fhadowes  of  good 
things  to  come  :  but  the  feventh-day 
Sabbatb  was  a  figne  of  a  thing  paft,  to 
wit,  the  Creation  of  the  world. 

N.©.  upon  Q>l.i-\6.p.  75*  Object.  Is 
thcSabbatb-day  that  was  morall  abroga- 
ted? Sol  No,theApoftlefpeaketh  here 
of  the  ceremoniali  Law ,  not  of  the  mo- 
rall :  and  of  ceremoniali  Sabbaths,  not  of 
the  morall  Sabbath  :  the  word  is  in  the 
plurall  number. 

£  Rp.  91.  The  Apoftle  mcaneth  not 
the  Sabbath  of  the  Lord,  but  the  firfl: 
and  laft  day  of  the  great  Feafts,  the  PaJJe- 
oyer^entecoHj&c. 

LD.p.ip.  (^.©.^  130, 2).  2). />«&>; 


1 


^nfwl 


olofi.\6y\y.  \6<} 

Anfv*.  All  ancient  andmoderne  expoficors 
of  holy  Scripture,  who  aremep  of  note  and 
authority,  in  the  Church,expound  Saint  Pauls 
Tex^CoLi.ij.  of  weekely  Sabbaths,^  well  as 
of  annuall :  and  when  l^tfa*  chcManichee, 
contended  againft  the  Catholike  Church,  a- 
bout  the  legall  Sabbath  ;  S.  Auguliine  obj°dcd 
this  Text  of  S.  Paul  againft  him/ayiog,  Tu  A- 
fojlolo  reffonde  ft  potes,  qui  vacationer/*  iftius 
Diet)  umbram  futuri  effe  tettatur.  Anfwer  thou 
the  Apoftle,if  thou  beeft  able,  who  witnefleth 
that  refting  upon  the  Sabbath  day,,  was  a  figure 
of  that  which  was  to  come. 

2  The  reafons  which  the  Sabbatarians  ufe,to 
(hew  that  Saint  Pauls  Text  is  not  to  be  under- 
stood of  the  Sabbath  of  the  fourth  Commande- 
ment,areofno  worth. 

The  word  Sabbath  (fay  they)  is  plurall  and 
indefinite  in  that  Text,  Therefore  it  comprehen- 
ded not  the  Sabbath  of  the  fourth  Commande- 
ment.  But  this  cavill  is  ridiculous.  For  firft 
of  all,  in  the  very  Decalogue  it  felfe,  where 
the  Law  of  the  weekely  Sabbath  is  rchearfed, 
the  Greeke  tranflation  reades,  ^^n  ?w  im** 
wmCcdTM.  Remember  the  day  of  the  Sabbaths, 
Exodus  20.  8.     And  in  Deuteronomie  5.  im 

ferve  the  day  of  the  Sabbaths  to  hallow  it.  In  like 
manner,  the  word  Sabbaths  is  ufed  in  the  plu- 
rall number,  in  many  other  pafTages,  both  of 
the  Old  and  New  Taftament,  in  which  it  is 
certaiae,thatit comprchendeththe  Sabbath  of 

Yj  the 


\66  Cotof  1*16,17* 


the  fourth  Commandcment.  Levit.ig^.Lam. 
1.7.  Efayi.  13,  &  56.4,6.  Ezecb.  20. 12. 
3/^.12.5,11.  Marke  1.  21.  &%.i$.  ^3.2,4 
X«^4.  31.^6.9.^13.  io.  ^#*  13.14.^ 
16.13.^  17.2.  Laftly,inthe  Text  of  Levitt" 
cut,  which  the  Sabbatarians  allcage,  for  their 
novell  expofition  of  S.  Paul,  CeLz.i6.thQ  plu- 
ral word  54^4^/,comprehendcth  the  fevcnth- 
day  Sabbath  of  the  fourth  Commandcment, 
Lev.  23.  3. withverfe 38. 

§  ^^#ttf  itli  4*  ••§*  if  «*& 

Another  of  their  QaVds  is  :  The  Sabbaths 
of  which  Saint  Paul  fpeaketh,  were 
fliadowes  of  things  to  come  :   but 
the  Sabbath  of  the  fourth  Comman- 
^^  dement,  was  a  figne  of  a  thing  paft, 

h  ^  namely  ,of  the  Creation  of  the  world. 


^ 


^-^  This  is  a  mifcrable  fubterfuge  :  for  the  an- 

I  nuall  Sabbaths,  namely  the  Pafleover,  and  the 

^  Pentecoft  ,  &c.  were  obferved  in  memory 

of  things  paft ,  to  wit,  deliverance  out  of 
^Egyptian  bondage,  and  the  giving  of  the 
Law  m  Mount  Sinai :  and  they  were  alfo  flia- 
dowes and  figures  of  things  to  come:  namely, 
thcredemptionofmankindebyCH  11  $  t: 

The 


CbaraElers  of  legaU  Ceremonies.  167 

The  fending  downe  the  Holy  Ghoft  in  fiery  and 
cloven  tongues,  attheFeaftof  Pentecoft,  by 
mcanes  whereof  the  Holy  Apoftles  were  en- 
abled to  teach  the  Evaiigclicall  Law  of  Cbrijl. 


Another  propriety  and  forma/I  Character  of 
legali  and  ceremoniall  obfervances,  is  :  They 
were  f roper  t$the  kwes  and  Israelites,  and 
dtd  belong  to  the  partition  wall,  of  which  S. 
Paul  ftcaketh,  Ephef.  2. 14. 

This  C&*r*#*rbelongeth  to  the  Sabbath  of  *Theodotet.  Uhti, 
the  fourth  Commandement  3  for  the  Lavfrof '^£^&9 
this  Sabbath  was  given  to  the  Iewes  and  lfrae~  &  alia  cum  his  c6- 
tilts  oncly,  and  not  to  any  other  Nation  of  the  Juu^m^sn«r 
world,  unlcffe  they  became  Profclytes:^fW  rxVxcdo"^^ 
the  obfervationofthis  weekly  day,  in  recogni-  Sabbari  obfemn- 
tion  of  the  benefit  of  creation,  was  a  principall  J^ffiS 
diftindivefigne,  differencing  the  lems  from  all  |is.  /»ala$igitnr, 
other  people  1  as  J  have  formerly  (hewed  in  my  ™"  ^  "*  J?.mmu" 
folution  of  T.  jQiis  24th.  Objcdion,/^.  1 5 6.  obfc^nc  &£ 

Theodora  unoirEzech.  20.  12*  faith  as  fol-  ban    propnam 
lowcth  » j  We  Law  of  Kmrtuught  allpeofle,  tSZSZ. 

publicam  :  Nulla 
enim  alia  gens  hoc  otium  obfervabat :  NcqutCiYCumcifo,  ita  ipfos  ab  aliis  dillingue- 
bat,nt.Sabbatum.  J^uippe  circumcifionem  ldum&\  qucque  habebant,  qv.f  ab  £fan  ge- 
nus duccbant :  Et  lfmaelit*  fimiliter  :  JEgypptii  item  a  Iudati  hanc  edodi  obfervarc 
itudebant :  quod  per  Prophetam  Himmiam  Deus  dedaravit,  cum  dixit :  Et  vifitabo 
fuper  omnesCircumcifbs  prseputium  ipforum,  fuper  /Egyptum,  &  fuper  EdomjCW', 
Sabbati  vero  obfervauonem,  fola  Judjpprum  natio  cuftodiebat  :  Idcirco  dixit  Deus  j 
quia  Sabbatamea  dedi  eis  ut  fuit  in  fignum;imer  me,  &  intci  ipfos,  &c. 

that 


,68  Cbaraft.  oflegaU  Ceremonies] 


that  CMurt  her  3  adultery,  Per  jury, Theft ,  &c. 
were  unlaw  fall  :  But  the  observation  of  the  Sab- 
bath day  did  net  come  from  Natures  teaching,  but 
-     from  the  pofitive Law  of  Go  d.  In  many  ether 
obfervances  the  I  ewes  wereconjoyned,  and  had 
fellowship  with  other  people  of  the  world  :  But  in 
keeping  the  Sabbath  day,  they  had  a  Republtkepre* 
...  7  per  to  themfelves.  For  no  other  Ration  befides 
^"ixijEgipcii  themfelves  obfervedthis  day  of  reft.  Neither  aW 
impium   judicmt  Circumctfioa  fo  much  dtftinguijh  them  from  other 
Sir  E£  pofU  r  *  ;*<  ^Wtf  A ,  Bccaufc  *&  iimaelites, 
dicumcifionis  in-  Edomites,  Egyptians , a  & c. being  inftrufted  by 
Sbi^ro^  the Ifaelites,  were circumcifed}  Bur.  the  lent (b 
nonfoiumi^gip-  Ration  alone  obferved  the  Sabbath.  And  for  this 
tios,fcdetiam  &,-  caufetht  Lord  /itf^  by  Ezekiel :  I  gave  them 
lumll&  Phctnica  ^y  Sabbaths  to  be  a  ftgne  bttweene  mee  and  them , 
aliquos  circumci-  that  they  might  know  yt  hat  I  am  the  Lord3  to  ftw- 

Tum.mGatatkx.i.      J  * 


^  f  A/rrf  Character  0/  /^a//  observances  : 
They  jpw  impofed  upon  the  Ievves  d*rf  //*- 
raeti*es,  as  an  heavie  burden,  to  (ignifie  unto 
them  t  he  heavie  and  in fup portable  burden  of 
the  old  Law,  Afts  10. 14.  Gal.  4.  24. 

The  Law  of  che  Sabbat  h5was  an  heavie  bur- 

d  rniio  vita  mo'    ,         ,  ,  1  ...      1 

fs,ub.  x.  iofeph.  den  b.    ^r  tiie  forts  were  prohibited  on 

Antiq.  lib.\$  cap. 

I7.0rigen,  ^  ^yj^:>,llb.^.pa^7o.  Abtn-E7qra.ap.AbHtenf.Ex0d.il.  qttt/t.i* 
Hieiorupratm.  tpifii  ad  GaUt.  &  in  Efa.$% ,  &  m  Amosf,  Anaftaf.  Sinait.Anagog 
contempt*  in  Hcxam.iib.  7 . 

that 


b  tJhilo  vita  Mo* 


Tl?e  old  Sabbath  Qrenmiall.  1 6p 

that  Day,  To  kindle  any  fire,  throughout  all  their 
habitations^  Exod.3  5.3.  And  rohofoever  did  Any 
rvorke  upon  that  day,  mujl dye,  Exod.3  5 . 2 .  The 
Ifraelites  on  that  day  might  not  travell,  or  take 
any  journey :  nor  carry  any  burthens, Ier.  17.21. 
Neh.ij.i^  nor  bury  or  enbaime  their  dead, 
Luke  23  56.  And  a  filly  man  which  gathered 
flicks  upon  that  day,  was  apprehended 3 nd  put 
inward,  and  at  length  ftoned  to  death  by  the 
Lord's  owne  appointment,  ^w.15.36. 

+~ 

The  fourth  Chara&er  oflegaSobferv4nces,they 
were  commanded  to  be  obfervedby  the  lewes,  in 
memory  and  recognition  of  fome  ftccUU  benefit 
conferred  upon  them. 

The  legal!  Sabbath  was  commanded  to  be 
obferved  j  by  the  lewes  and  Ifraelites,  to  put 
them  in  minde  of  their  mighty  deliverance  out 
of  ./Egyptian  fervitude:  and  to  incite  them  to 
thankfulnefle  and  obedience  to  God^  for  their 
reft  and  liberty  in  the  Land  of  Canaan,  Deut.  5. 
1 5 .  Remember  thai  thou  waft  a  fervant  in  the  land 
of Mgypt,  and that  the  Lord thy  God  brought  thee 
out  thence,  by  a  mighty  hand  and  ftr etched  out 
arme  •  Therefore  the  Lord  thy  God  commanded 
theetoobferve  the  Sabbath  day. 

Conclufion.  It  cannot  therefore  bee  denied, 
but  that  the  Sabbath  of  the  fourth  Comman- 
dement  having  fomany  Characters,  andfor- 

Z  mall 


\yo  The  old  Sabbath  pofitiw. 


mall  properties  of  legall  Ceremonies  is  pofi- 
tive  and  legall :  and  the  fame  being  fuel},  the 
obferv&tion  thereof  is  fupcrftitiouSj  and  obli- 
ged! not  Chrifiians  under the  Gofpeil* 


The  fecond  Argument  againft  T.  B.  his 
Portion. 

*Ko  Precepts  of  the  old  Law,  meerely  poff«» 
tive^arein  force, or  of  neceffary  obfervation, 
under  the  Gofpell,  unlcffe  the  fame  be  ratified 
and  confirmed  by  the  Gofpell. 

The  fourth  Commandement  of  the  Deca- 
logue, in  refpeft  of  the  particular  day  of  the 
weeke,  therein  fpecified,  is  a  precept  of  the  old 
Law,  meerely  pofitivc :  4#dit  was  not  ratified 
or  confirmed  by  the  Gofpell. 

Therefore,  this  Commandcment  of  the  De- 
€alogue,  in  refpeft  of  the  particular  day  there- 
in fpecified,  is  not  in  force  under  the  Gofpell. 

The  minor  propofition  of  this  argument  is 
formerly  proved,/w£.j4.  &c. 

And  the  major  propofitionlikewife,/>jf  .33a 
and  3  7. 

/*is  likewife  proved  from  the  Apoftles  de- 
fine, concerning  the  expiration  of  the  old 
Law  :  and  it  was  decreed  in  the  Apoftoiicall 
Synod  at  Hkrufalmy  Aft.  ij.aS*  Hfemedgeod 

to 


The  old  Sabhath  no  Evangelicall  Law]  \y  i 

>  *  *  *  *  "" 

to  the  Holy  C bolt, and to  us,  to  lay  no  more  burthen 
upon  you j  than  thefe  necejfary  things,  that  is,  that 
ye  ah  (I  aim from  things  offered to  idols ,  and  from 
blond,  and  from  that  which  is  Br  angled, and  from 
fornication* 

Latfly,  the  fame  is  evident  by  examples  :for 
no  inttance  can  bee  brought  of  any  pofitivc 
precepts  of  the  old  Law,  which  are  in  force 
under  the  Gofpell,  but  only  fuch  as  were  rati- 
fied  by  C  h  r  i  s  t  or  his  Apoftles :  Or  which 
were  appointed  by  theChriftian  Church,  after 
the  Apoftles,  and  ufed  as  things  adiaphorous. 


The  third  jfrgument  againft  T.  B.  bis 
Pojition. 

L/tU,  and  every  precept,  of  neceflary  obfer- 
vation  under  the  Gofpell,  is  either  a  precept  of 
the  law  of  Nature,  Or  a  precept  Evangelical!, 
Or  a  precept  of  the  Church,  compofed  accor- 
ding to  fuch  rules  and  Canons,  as  the  Holy 
Ghoft  hath  delivered  concerning  the  making 
of  Ecclefiafticall  Lawes. 

The  Law  of  the  fourth  Comraandemenc 
concerning  the  feventh  day  Sabbath,is  neither 
a  precept  of  the  law  of  Nature  5  nor  a  precept 
Evangelicall,  ena&ed  or  confirmed  by  Cbrijt, 
or  by  his  Apoftles.  Nor  yet  anEcclcfiafti- 

Z  z  call 


\7i  The  Sabbath  ?io  Law  of  Nature. 


call  precept,  irapofed  by  the  lawfull  Paftors 
and  Rulers  of  the  Chriftian  Church. 

Therefore^  the  law  ot  the  fourth  Comraan. 
dement  concerning  thefeventh-day  Sabbath, 
is  not  of  aeceflary  obfervation  under  the  Go* 
fpell. 

a  lacob.Granado  FirA  Xt  is  n0  P^P*  of  the  Lawof  Na- 

tnTboAqnin.i.1.  ture  a,  for  then  it  muft  either  be  a  Principle  of 
%°Tfb7'dvgicQn  t"iac  ^avv>  naturally  imprinted  in  theconfci- 
dnm  cft4icgemna^  ence  of  all  mankinde:  or  a  neceffary  conclufion 
turaicm  confiftcre  of  forae  fuch  Principle :  or  fo  agreeable  to  one 
rations  fivfmtcT-  of theft,  that  a  naturall  man  undemanding  the 
\c£tus,  quod  didat  termes  by  which  it  is  exprefled,  (hall  be  t orch- 
aiiquidiu  eflcbo-  wjth  convinced,  that  it  is  to  bee  embraced  b* 

num,  ut  iitdiiien-    „,      .    .  c    n    v  ^r     c      *^  •    •■  r 

taneum  nature  m-  **f  it  is  none  of  all  thele,  tor  it  is  loconfcquenc 
tciieftuaii,iiiud  no  to  concludein  this  manner.  The  true  and  living 
fuKaKul  God oughttobefolemnely and publikely  wor- 
fitdifTentaneumci-  fhipped  in  due  and  convenient  time:  There- 
dcm,  aiudnonre.  fore  He  muft  be  worlhipped  upon  the  feventh 

iptierc.  • 

b  Scot. in.  l.d.%i.  Gay. 

Stride  ioquendo      secondly  It  is  no  Evangelicall  precept :  for 

in4hcl  namr^mfi  l«  is  not  imPofed  ir? the  new  Teftament,  either 
princiPium,veic6.  exprefly  orimplicitely. 
tfsic  tmen^r  thirdly  z  Ic  is  not  a  prc«pt  of  the  Chriflian 
tcndendo^ua\ido'  Church,  for  in  place  thereoftheBifhopsand 
que  dickur  uiud  Fathers  of  the  Church,  have  appointed  the 
£&&,££  Wj-day,  and  other  Feftivall  or  Holy-dayes, 
pracincum  confonu  for  the  publike  and  folemne  worfhip  of  G  o  d, 
dufiCoS&ieGIis  and  C  h  r  i  s  t,  and  for  the  exercife  of  mi^ 
3  nifteriall  andEcclefiafticall  offices* 


naturae  intantum, 
cjuod  ftatim  notum 
«(i  omnibus^  illud 
fwiveniretaljilegf.. 


Tfa 


The  Sabbath  not  Written  in  the  heart.  \?> 


The  fourth  Argument  againfi  T.  B.  his 
Pofitton. 

All  Divine  Lawes,  the  obfervation  whereof 
is  necetfury  to  etcrnall  falvotion,  in  the  time  of 
the  C$fl>eLaie  wrirten  and  imprinted  by  the  Spi- 
rit of  Cod,  in  the  hearts  offaithfull  people  a.      a  Au<nift  d     . 

The  Law  of  the  feventh  day  Sabbath,  is  no  &nt°lio.  *&?\\ 
Divine  Law,  written  and  imprinted  by  the  Spi-  Eufeb-  *>emonftr. 
rit  of  God'm  the  hearts  of  faithfull  people,         SSSiffflJ: 

Therefore,  the  Law  of  the  feventh  day  Sab-  Mg.941. 
bath,  is  no  divine  la w,the  obfervation  whereof 
is  neceflfary  to  eternal!  falvation,  inthetime  of 
theGofpell. 

The  major  Propofition  is  confirmed  by  the 
Prophet  Jeremy,  Chap.  3 1.3  3.  and  by  S.  Paul, 
Heb.S.io.zndHeb.i 0.16.  i  Cor.3.2,3. 

The  Minor  Propofition  is  proved  by  thefe 
reafons : 

Firjl,  The  holy  Bifhops,  Martyrs,  and  Pa- 
llors of  the  Primitive  Church,  were  faithfull 
people,  and  eminent  for  fan&ity  of  life,  and  all 
kindeof  vertue. 

Secondly,  The  Spirit  of  grace  waspowred 
into  their  hearts  in  great  abundance  :  And  that 
which  the  Prophet  Jto/ foretold,  was  fulfilled 

inthem,^tfj2. 17. 

Z  3  Thirdly, 


174  ^  &?*  ®r'mitive  ohfermb  not  the  Sab. 

^u..  — 7 • 

Thirdly ,  Thefe  eminent  Saints  of  Ged,  being 
many  of  them  Guides,  and  fpirituali  Gover- 
nours  in  the  Church  ofC/^,:mdfundryof 
them  holy  Martyrs,  neither  bbferved  the  Sab- 
bath of  the  fourth  Commandement,  as  a  reli- 
gious duty  neceflary  to  eternall  falv  ition:  Net* 
ther  did  they  impofe  the  neceiTary  oblervation 
thereof,  according  to  the  Law  of  the  fourth 
Commandement,  upon  the  CfmftUn  Church, 
wherein  they  were  Rulers:  But  on  the  contra- 
ry, they  inftru&ed  the  flock  of  Chrift,  that 
the  law  of  the  old  Sabbath  was  difannuiled 
under  the  Gofpell :  Andboxh  by  their  do&rine 
and  example,they  maintained  the  religious  ob« 
/  fervation  of  the  LorfsAay,  and  of  fuch  Fc- 

ftivais  and  Holy-day  es,  as  the  precept  of  the 
Church  in  their  times  appointed.,?*/^  of  them, 
becaufe  ofthe  torn  and  Profelytes,  made  the 
Saturday  an  Holy-day  for  divine fervice:  But 
as  foone  as  they  had  fully  inftru&ed  CbriJUan 
people,  concerning  the  quality  of  the  day,they 
aboliflied  the  obfervation  of  it. 


The 


Lawes  pofiibk  to  be  obfernjed.  \y^ 


The  fifth  Argument  agamfi  T.  B.  his  To- 
fition  of  the  old  Sabbath. 

Morall  Lawes  and  Commandements  obli- 
ging all  Nations  of  the  world  to  obedience  , 
muftbeoffuch  qualitie,  inrefpe&oftheducic 
commanded ,  or  rhe  matter  prohibited  :  As 
that  there  is  a  Morall  poflibility ,  for  all  Nati- 
ons, upon  whom  they  are  impofed,  to  obfervc 
them* 

But  there  is  not  a  Morall  poflibility,  in  the 
Law  of  the  old  Sabbath ,  for  all  Nations  to 
obferveit. 

Therefore  the  Law  of  the  old  Sabbath  3  de- 
livered in  the  fourth  Commandement  of  the 
Decalogue ,  is  not  a  Law  and  Commande- 
ment universally  obliging  all  Nationsto  obe- 
dience. 

i  Tbefrfi  Propofition  is  true ,  both  in  all 
Lawes  (imply  and  perpetually  Morall:  And 
in  all  juft  pofitive  Lawes. 

All  Lawes  of  thefirft  kinde,  are  connatural! 
to  all  man-kinde :  and  they  are  of  fuch  qualitie, 
that  all  and  every  Nation  of  the  World3one  as 
well  asanother,may  obferve  them,if  they  will 
ufe  their  beft  endeavour.  As  may  appeare  by 
fettingdownc  an  Induction  of  all  fuch  Lawes, 

whether 


i7 6  Ml  Nations  annot  keepe  the  Sabbath. 


whether  they  be  principles,  or  immediate,  or 
remoter  conclufions  ot  the  Law  of  Nature. 

Lawesofthefecond  kinde,  namely  iuch  as 
arc  pofirive,muft  be  juft,  and  they  muft be  tdu 
fonable  :  and  if  they  bee  fuch,  thcntheieisa 
morall  poflibility  in  them  to  bee  obferved  : 
and  they  are  fo  attempered  and  proportioned 
to  the  quality  and  the  ftate  of  Subjects  in  gene- 
rail,  as  that  they  agree  with  their  nature  and 
kinde,  with  the  Region  and  Countrey  where 
they  live,  and  they  have  all  other  conditions 
and  circumftances,  arguing  their  obfervation 
tobepoffible. 

Now  if  they  bee  fimply  impoflible  to  bee 
kept  :  or  if  their  obfervation  bee  fo  difficult, 
as  that  one  man  of  an  hundred,  is  notable  to 
obey  them  :  all  fuch  Commandements  and 
Lawes  are  unjuft  and  ungodly.  For  King  Pba~ 
raoh  is  condemned  by  God  and  Man,  becaufe 
he  made  fuch  a  Law,  Exod.  5 . 6,7. 

2  The  fecond  propoficion,  namely,  there  is 
not  a  morall  poflibility,  for  all  Nations  to  ob- 
ferve  the  Law  of  the  old  Sabbath,  is  confirmed 
in  this  manner, 

The  Sabbatic  all  Law  of  the  fourth  Comman- 
dement  is  thus  fet  dowtiQ^Ex$d.io.% .Remember 
the  Sabbath  day,  to  keepe  it  holy.  9.  Six  day es 
(halt  thou  labour  and doe  all  thy  worke.  10.  But 
the  feventh  Bay  is  the  Sabbath  of  the  Lord  thy 
Cod  :  in  it  thou  Jhalt  not  doe  any  worke,  &c* 
1 1 .  For  in  fix  dayes  the  Lord  made  Heaven  and 
Earth^theSea,  and  aH  that  in  them  is,  andrefied 

the 


The  §ahb>  a  particular  iay^  \yy 


the  feventh  day  :  wheref$re  the  Lord blejfed  the 
Sabbatb-diy,  and  hallowed  it. 

Exod.  1 6.  2$.  This  U  that  which  the  Lord 
hath  [aid  :  To  morrow  is  the  refi  of  the  holy  Sab- 
bathunto  the  Lord  :  bake  that  which  ye  will  bake, 
to  day,  tjre.  that  which  remaineth  over  lay  up  for 
you,  to  be  kept  untiithe  morning.  24.  And  they 
laid  it  up untill  the mornings  &c.  25.  And  Mo- 
tes [aid,  eate  that  to  day ,  for  to  day  is  the  Sabbath 
unto  the  Lord  :  to  day  yee  (hall  not  findeitinthe 
field.  26.  Six  dayes  ye  fh all  gather  it^  but  on  the 
feventh-day,  which  is  the  Sabbath  Jn  it  there Jhall 
be  none.  27.  There  went  out  fome  of  the  people 
on  the  f event  h  day  for  to  gather  i  and  they  found 
none*  29.  The  Lord  hath gh/enyou  the  Sabbath  5 
therefore  he giveth you  on  the Jixth  day ,  the  bread 
eftwodayes,(jrc.  ' 

obfervat.  1.  The  fourth  "Commandement 
made  one  day  of  feven  a  weekeiy  Sabbath. 

2  This  day  had  a  morning,  orSun-rifing^ 
and  an  evening  3  or  Sunne-fetting  throughout 
the  whole  yeare. 

3  It  was  thatday  of  the  week  on  which  the 
Lord  HimFetfe  refted,and  in  which  no  Man- 
na defcended,  as  it  did  the  other  fix  dayes. 

The  Sabbath  then  of  the  fourth  Commande- 
went  is  a  day  of  every  weeke ,  diftinguiihed 
from  the  reft  of  the  dayes,  by  th^tifingand 
fttting,  and  by  the  motion  of  the  Sunnc,  in  the 
Hemifphere ,  on  that  Region  and  Climate,  in 
which  there  is  a  day ,  and  by  the, departure  of 
she  Sunne  when  it  is  night . 

A  a  Applica- 


i^g         The  length  of  a  day  in  fome  Climates. 


Application  of  the  former  Declaration  to 
the  queftion. 

In  fame  habitable  Regions,  and  under  fome 
Climates,  the  yeere  is  not  diftinguilhed  by 
weekes ,  containing  each  of  them  fevendayes  : 
neither  are  there  fcvcrall  naturall  dayes ,  of 
twenty  foure  houres ,  confiding  of  morning 
and  evening,  by  meanes  of  the  rifing  and  fet- 
tingoftheSunras  thefe  mftanccs  and  exam- 
pies  following  doc  declare. 

■        I  ■  |     Ml         ,  •        >  |      ■,■■  '\  \ «   ■   ■  — 

Continuance  of  the  Siinnc  above  the  Ho* 
ri%pn. 

udtudes  of  pi**      l  Grad.  70.  6.   In  the  Southtrne  part  of 

fffx<  Gvolntland,  Fintnarke9  Lapland :  and  in  the 

7{ortb  otRttfiia  and  Tart  aria ,  one  day  lafteth 

from  the  io.of  Jttfjrimto  Iuly  14.65.  of  out 

dayes. 

2  Grad.  j  5,6.  In  the  Ihrth  oiGmntiand , 
the  Ifle -of  Chery^  NovaZemblay  Lama/ters&nd 
Horfe-founds  :  *he  day  £ontiriueth  from  April 
the  21.  untill  Avguft  the  2d.  of  our  dayes  102. 

3  Grad.  80.  v.  In  the  tK&rtb  of  Bafjins- 
Baj^vAGretntUnd  i  the  day  continueth  from 
April  the  6*.  untill  Attgnft  17.  of  our  dayes 

4  Grad* 


The  Sahh.  cannot  he  kept  in  feme  pldcei-        ,79 


4  Grad.85.6.  In  Regions  and  places  undis- 
covered, the  day  continueth  from  March  23. 
untill  Augufi  31. of  our  dayes  161. 

j  CrJa.90.0.  Vnder  this  degree ,  the  day 
continueth  from  M*rch  the  1  o*\  untill  Stfttm- 
berths  i  j^-of  our  dayes  187. 

Now  from  the  PremiflTes,  this  argument 
arifeth. 

The  Law  of  the  fourth  Cottmwdemem  en- 
joy neth  she  obfervation  of  fuch  a  Sabbath- 
day  ,  as  is  diftinguiflrcd  from  the  other  dayes 
of  the  vveeke,  by  morning  and  evening,  by  the 
rifing  and  fetting  of  the  Sun,  and  by  the  pre  - 
fence  and  ablence  thereof,  within  the  fpace  of 
every  24.houres. 

But  in  many  Regions  of  the  World ,  and 
under  fundry  Climates,  there  are  no  ordinary 
vveekes  containing  fp vep  particular  dayes ,  ^i- 
ftinguifhed  each  from  other  by  morning  and 
evening  5  and  by  the  rifing  and  fetting,  and  by 
the  pretence  and  departure  of  the  Sun. 

Therefore  the  Sabbath-day  of  the  fourth 
Commwdcment  cannot  bfceobferved  in  many 
Regions oftheuniverfall  world,  by  fuch  Na- 
tipns  a$  live  under  a  Climate  where  there  are 
no  ^fuch  weekes  and  dayes ,  as  the  Law  of  the 
fourth  Commandtmcnt  enjoyneth  to  be  obfer- 
ved.  For  the  fubjed  of  that  Comnutndement  is 
a  naturallday  of  24.  houres :  and  where  that 
fubjed  is  wanting ,  how  is  it  poflible  for  any 
Law  that  wanteth  his  proper  Subject  to  bee  in 
force?  A  a  2  Now 


i8o  TbeSabxannot  be  kept  infome  Regions] 


Now  if  any  (hall  conceive,  that  although  in 
//  />  the  Regions,  and  Climates  aforefaid,  there  bee 

tvh*y  ^ix/an6    no  fuch  particular  day,  as  is  expreflfcd  Inthe 
&  fourth  Cemmandement  5  Yet  there  is  a  fuffici- 

sQ     y        cnt  and  equivalent  fpace  of  time ,  which  may 
&&?/k,       bee  meafured  by  houres  :  my  anfwer  is,  That 
I  7/     -^jJ      the  Law  of  the  Decalogue  requireth  the  keep- 
W  -^6*>        ing  holy  of  fuch  a  feventh  day,  as  is  diftingui- 
*s  fhed  from  the  day  before ,  and  the  day  after , 

'  by  a  new  returne,  arifing,  prefence,  and  going 

downe  of  the  Sun  :  but  time  and  houres  in  ge- 
nerally doe  not  yeeld  or  conftitutcfuchaday. 


THE 


71?e  Lord's-day ; 


181 


THE 

SECOND  PART 

OF  THIS  TREATISE, 

concerning  the  S  u  n  d  a  y, 
or  Lord's.Day. 


T.  B.  His  Tofitions  concerning  the  Sun. 
day,  or  Lor£$-day> 

The/,  v  The  religious  obfervation 
of  this  day,  is  not  commanded  Chrifti- 
ans  by  the  fourth  Precept  of  the  Deca- 
logue, Exod  20.8.  Remember  the  Sabbath 
day  to  keepe  it  holy. 

Thef.  2.  The  weekely  keeping  holy 
the  Sunday,  or  Loid*s-day,  is  not  Com- 
manded in  the  New  Teftamentbyany 
written  Law  of  Chrift  Himfelfe,  or  of 
His  holy  Apoftles. 

Aa3  Thfy 


m 


i8z  The  Lords- day] 


The/,  3.  h  cannot  be  proved  by  any 
evidence  of  Scripture,  that  the  holy  Apo. 
files  thcmfelves  in  all  Churches  planted 
by  them,  did  conftantly  and  perpetually 
keepe  holy  this  day  :  but  it  is  impofsi- 
ble  to  demonftrate,  that  either  them- 
felves  or  their  immediate  fucceffors,  or 
colleagues,  obfervedit,  or  commanded 
it  to  be'  obferved  in  any  Church,  accor- 
ding to  the  rule  of  the  fourth  Commanded 
ment. 

The/.  4.  It  is  fuperftitioo,  and  volun- 
tary religion,  e^^™**:  (according  to 
the  definition  of  fuperftition,  delivered 
by  the  Puritans)  to  impofe  the  neceflary 
and  perpetuall  oblervation  of  the  Sun- 
day ,upon  the  Chriftian  Church. 

Anfw.  to  the  firft  Pofition. 

Thef.  1.  The  keeping  holy  the  Suodayofe- 
very  weeke,  is  not  commanded  by  the  foarth 
Precept  of  the  Decalogue,  exprefly,  formally , 
or  literally. 

Reafons.  The  day  exprefly,  formally,  and 
in  particular  enjoyncd  in  the  fourth  Common- 
dement ,  is  rnt^n  dv.  « «>£>*  ts>  face*™!*  .-.  v 
Sabbatum,  that  Sabbath  which  is  properly  fti- 

led 


Sunday  not  the  Sab.  of  the  fourth  Com"]  1 85 

led  the  weekely  Sabbath  dayy  in  the  Latv,and  in 
the  Prophets,and  in  the  New  Teftament. 

2    The  day  commanded  in  that  Law  is, 
yatPna^  " »Vftf>«  •&%»•    M*dics,ipfafep- 
timadies,   that  day  of  the  weeke,    that  very 
day,  inaftu  fegnato,  &  inacluexercito,  which 
Go©  patted  his  Law  upon,  and  upon  which, 
both  he  himfelfe  refted,  after  fix  day  esadion 
in  creating  the  great  opifice  of  the  World, 
Gen.2.i)2-.  Exod.  20. 11.     And  that  very  day 
of  the  weeke,  on  which  the  ifraelites  refted 
from  fervile  workes,  after  fixdayes  previous 
labour, Exodus  20.9.  Thatfeventh  day,which 
GWbleiTed,and fantfified  it in^ipn> Gen.i.$. c  c  Aug.  fyift.i  19- 
Exo.20.11.  vyUw  Jurte-  Santlificavitillam.       ^^faSftifi! 
It  was  that  day  of  the  weekc,  in  wch  no  Man-  cationem  'per  om. 
na  fell  in  the  deftrt  d,    nor  could  bee  found,  ^f  ^"010  Sabtfa* 
when  fome  of  the  people  went  out  to  gather,  to  dfaSm  eft,  It 
Exod.16.2j.  It  was  the  day  of  the  weeke,  on  fanfiificawt  Deus 
which  the  ifraelites  might  neither  take  nor  feet  A,  fS^f^d 
Exod.16.21.    Not  kindle  any  fire,  throughout  Hom.D7.  in  no- 
their  habitations,    Exod.  35,  Nor  earn  any  «Mdomiiiicafcm- 

1       j  1    \       ll        •      /     it  r  d.)  per pluit Manna dc 

burdens  ^r  bring  t  hem  m  by  the  gates  of  Hieru-  fcj0:  in  Sabbat 
falem,  Jeremy  17.  21.  the  only  day  on  which  to  nonpto. 
gather  any  flicks,  or  doe  any  fervile  worke  was 
capital!,  Exod. 31 A 3.  &Chap.  35,  2.  Ntm.ij. 

Laftly,  it  was  the  very  day  of  the  weeke 
concerning  which,  the  Pharifies  fo  often  be- 
quarrelled  our  Saviour  in  the  Gofpell  :  and  the 
Difciplcs  pluckt  *he  eares  of  Come  to  eate, 
OWattk.  12.  r.  and  Chrijl  taught  the  people  in 

the 


184  Tie  Sunday  no  Sab,  of  the  fourth  Co** 


the  Synagogue  on  that  day,  Mark.  6.2.  Luke  4. 
16.  The  Apoftleslikewife5^tfjf  13.14. 42.44. 
&  Chap.  17.2. 


G.jf.oftkefab.  B.  B.  The  fourth  Commandement 
$££%%%  faith  not :  Remember  the  feventh  day 
not  perpetually for      to  { an<Stifie  it :  but  remember  the  Sab- 

ifyoumarke^od  .    f  /*«•/•• 

futh  not,  Remem-  bath  ywhztloc ver  it  be,  to  lanctihe  it. 
SSSSS  (R.  «.  Light  of  faith,^.i47.TheCom- 
"™tnXZ  mandement  faith  not,  The  Lord  blef- 
ftfes  might  change  {gj  tne  feventh  day  :  but  the  Lordblef- 
thty  found  no  ii!  fed  the  Sabbath  day,  be  it  the  feventh  or 
downeinthe  c%      the  firft  day  of every  weckc. 


mandement. 


Anfvo.  It  feemeth  by  this  do&rine,  that  it 
had  beene  lawfull,  by  the  fourth  Commande. 
mentj  for  the  lerves  and  Ifratlites,  to  have  made 
anydayoftheweeke,  their,  ordinary  Sabbdth: 
and  thefe  dogmatifts  are  not  afraid  to  make  the 
Holy  Ghoft  a  Iyer,  who  teacheth  in  mod  cleare 
and  exprefle  termes,that  C$d  Almighty  bleffcd 
and  hallowed  the  very  feventh  day,  on  which 
HimfeJfe  refled, and  none  of  the  other  fix  dayes, 
to  wit,  In  that  peculiar  manner,  which  is  men- 
tioned,^**/. 20.11. 

Thef.t.  T.I.  His fecond Pofition,  (name- 
ly: The  Lord's-day,  h  not  made  a  weekely 

sabbath 


Chang  of  the  Sahhathl  1  %j 

j1-  '  »»»»^^^— ■ 

Sabbath,  by  any  written  Law  otchrifl^oxoi 
his  Apoftles)  mud  be  granted  ^untill  his  Puri- 
tan adverfaries  rcprefent  unto  us  fomc  written 
LawofCbrifty  and  his  Apoftles,  affirming  the 
contrary.But  they  can  finde  no  fuch  Law  in  the 
foureEvangelifts,  nor  in  the  A&s  of  the  Apo- 
ftles, nor  intheEpiftles  of  the  holy  Apoftles, 
or  in  the  Booke  of  Revelation:  nor  in  any  other 
authentike  record,  nift  in  fcrtnio  pectoris  fni. 


tf^S  Light  of  faith,  pag.  149.  The 
change  of  the  day  i*  eafily  proved  to  bee 
divine:  it  is  called  in  the  Scripture,  Tta 
Lord's  day  ffiv.x.xo&sthcholy Supper  of 
the  Eucharift  is  called  the  Lord's  Supper, 
1  Qor.iuio. 

(It  was)  firfl;  inftituted  by  the  Lord, 
and  in  itsufe  referred  to  the  Lord  ,•  for 
who  could  change  the  day  of  the  Sab- 
bath, but  he  that  is  Lord  of  the  Sabbath, 
that  is,  C  h  r  1  srlMarke  2.28. 

The  pradtice  of  our  Saviour,  and  the 
Apoftles  who  appeared  on  this  day,  and 
held  their  aflemblies  on  this  day,  conVm* 
ceth  it  fufficiently  to  he  commanded  by  our 

B  b  Lord 


ij  6  Qofflg  of  the  Sabbath. 


Lord  and  Saviour,  Iohn  20. 19,26.  AEls  2.1. 
isr  Qoap.  20. 7.  1  Cor.  i<5  2.  and  reafons 
ftrong  and  many  maybe  given. 

The  Commandement  that  a  feventhpart 
of  our  time  be  confecrated  to  God,  is  moraU  : 
therefore  the  inftitution  of  the  LordV 
day,  could  not  be  deferred  one  whole 
weeke :  for  the  lewes  Sabbath, in  refped: 
of  the  determination  thereof  to  the  fe- 
venth  day,  was  abrogated  de  jure,  in 
(hrifts  death :  if  it  were  deferred  to  the 
Apoftles  ordination  (though  then  alfoit 
were  divine,  for  they  had  the  fpirit  of 
Chriftjyetthe  Church  muft  have  beene 
left  deftitute  of  a  Sabbath  for  a  time,  and 
onely  nine  precepts,  to  have  flood  in 
force,  for  that  (pace- 

Anfw.R.B.  His  maine  Proposition  in  this 
paflage  is:  The  change  oj vthc  feventh  day  to  the 
jirfi  day,  is  divtnt.  But  if  this  man  will  prove 
his  conclafion,  he  muft  not  difcourfe  and  di- 
late, but  demonftrate,  that  the  change  of  the 
old  Sabbath  into  the  Lord's  day,  according  to 
all  the  qualities,  andcircumftances  thereof,  to 
wir,  ftri&neffe,  and  duration  of  refting  from 
worldly  labour,  and  necefifary,  and  perpetuall 
obligation  hereunto,  is  of divine  infiitntien. 

R.R. 


Change  of  the  Sabbath.  ,  g_ 


R.  B.  Argument  i.  The  name ,Lord's«days 
provetb  divine  inHitution,  drc. 

Anfrv.  The  name,  Lords  day ^  proveththat 
this  day  had  relation  to  Cfsritt,  by  reafon  it 
was  the  firft  day  of  his  Refurre&ion  :  and  if  it 
were  dedicated  to  theferviceof  CbriB^hy  the 
Apoftolicall  Church,  this  will  not  prove  that 
it  (hould  be  the  Sabbath  of  the  fourth  Comman- 
dment, but  a  Chriftian  Holy-day.  And  the 
Jawfull  ordination  of  the  Church,  may  give 
the  name  Lord" s-day,  to  anHoly-day  :  afwell  as 
Epifcopall  laying  on  of  hands,  may  make  one 
which  was  a  Lay-man,  be  called  a  PrieB  or  Mi* 
niftcr  of  our  Lordlefus  Cbrifi. 

R.  B.  Argument  i.  None  could  change  the 
day  but  Ghrift  Tbbo  is  Lord  of  the 
Sabbath. 

Anfw.  None  could  doe  this  by  power  of 
excellency,  or  originall  authority  :  but  the  Bi~ 
fhops  and  Paftors  of  the  Church,  being  ap- 
pointed rulers  by  Chrift,  might  doe  this  by 
delegate  and  derivative  power,  and  by  venue 
of  their  commiflion.  For  the  Temple  of  Hie* 
rufaltm,  and  the  Synagogues  of  the  lews  ia 
ancient  times  were  principally  the  Lords :  yet 
the  Rulers  of  the  Church  had  power  to  change 
them  into  other  Chriftian  Oratories  ;  and  time 
and  place,  are  much  of  a  quality. 

Bb  2  R.B. 


i88  Chrift's  apparition  upon  Sunday. 


K  B.  Argument  y  Our  Saviours  apparu 
tion  on  this  dajy  conVmcetb  it  to  be  com- 
manded, isrc. 

&  Anfw.  IFic  convinccth  it  to  be  commanded, 
then  it  proves  demonstratively  that  it  is  com- 
manded: but  how  can  this  man  make  his  ilia-' 
tion  good,  viz.  Our  Saviour  appeared  the  firfl 
day  of  the  weeketo  his  Difciples:  Erg&9he  or- 
dained the  firft  day  of  the  weeke5to  be  the  Sab- 
bath of  the  fourth  Comraandement  f 

For  our  Saviour  appeared  to  his  DifcipIesD 
and  to  others,  by  the  fpace  of  forty  dayes3 
^tts  i .  3 .  He  appeared  on  the  working-day  at 
the  Sea  ofTyberias,whcn  his  Difciples  were  a 
fifhing,  lehn  z  i .  1,2 .  And  his  moft  folemne  ap- 
parition among  all  the  reft,wasthat  which  hap- 
pened on  ^fcention  Thurfdaj^  Luke  24.  50. 
Atts  1.9.  1  Corinth,  15. 6. 

It  is  therefore  a  voluntary  aflfertion,  and  im- 
poflible  to  bee  made  good^  that  our  Saviours 
apparition  upon  the  Sunday ,  or  firft  day  of 
the  weeke,  contained  a  Commandementora 
divine  Precept,  to  make  that  day  the  Sabbath* 
of  the  Decalogue. 


K.BI 


Tlx  Jpotlles  Kept  the  Lord'sJajl 

R.  B*  Arg.  4.  The  holy  Apoftles  held 
Aflemblies  on  this  day :  Ergo,  They 
ordained  it  to  bee  a  perpetuall  Sab. 
bath,  in  place  of  the  Sabbath  of  the 
fourth  Commandemerit. 

Anfvo.  ^beleevcthat  thehojy  Apoftles 
ordaiined  the  Sunday,  to  beaweekely  Holy- 
day,  becaufe  the  Primitive  Fathers,  who  lived 
fome  of  them  in  the  Apoftles  dayes,  &  others 
of  them  immediately  after,  and  whofuccee- 
ded  them' in  Apoftolicall. Churches, did  uni- 
versally1 niaintaine  the  religious  observation 
of  this  day.  But  it  cannot  be  proved  out  of  the 
Scripture,  either  that  the  Apoftles  conftantly 
obferved  this  day  in  all  Churches  :  or  that 
they  commanded  every  Chriftian  Church  to 
obferve  it:  Or  that  they  commanded  any  one 
Church  to  obferve  it,according  to  the  old  rule 
ofthe  fourtb'Commandement. 

Ztaftly,  the  A  poftles,and  Iikewife  many  fuc- 
ceflfors  ofthe  Apoftles,  for  many  ages,  at  leafli 
three  hundred  yeares>  kept  holy  the  Saturday 
of  every  weeke  in  fome  Churches,  as  well  as 
the  Sunday  :  Bat  they  kept  neither  of  theft 
dayes  by  continuall  rcfting  from  fecular  la- 
bour,  according  as  the  law  of  ;he  fourth 
Commandement  obliged  the  leives.  Rude  be* 
fore^g.yi.&o 

Bb  J  K>B\ 


The  feventh  part  of  mans  thnel 


%  ©.  The  Commandement  that  a  fe- 
venth part  of  our  time  be  confecrate 
to  GoD^  is  morall.    Now  the  legall 
Sabbath,  in  refpeft  of  the  determi- 
nate day,  xvzsVejure  abrogated  in 
C  h  r  i  s  t's  death,     //"therefore 
C  h  r  i  st  had  not  ordained  the 
Sunday  Sabbath,  there  fliould  have 
beene  no  Sabbath  day  in  being :  And 
confequcntly,  one  Commandement 
of  ten,  had  beenc  loft. 


> 


Anfm.  Tbefc  new  Matters  commonly  begge 
the  queftion  in  the  grounds  of  their  Argu- 
ments, and  take  that  as  granted,  which  can  ne- 
ver be  proved.  For  there  is  no  commande- 
ment of  Go  d,  fimply  and  perpetually  Mo- 
rall, obliging  all  mankinde,  to  confecrate  an 
even  feventh  part  ofhistimetothefervice  of 
God,  The  generall  divine  Morall  Law,  ie- 
quireth  mantoyeeldto  God,  a  competent 
and  convenient  time5e^*  but  the  quantity  and 
mcafure  of  time,whether  a  fifth,  a  fixth,  or  fe- 
venth or  tenth  part,  this  comes  not  within  the 
command  of  any  Divine  Law,  which  is  fim- 
pty,  entirely,  and  perpetually  morall. 

But 


The  ffttnth  part  of  mans  time,  i p i 


But  if  a  feventh  part  of  time  were  comman- 
ded, Let  us  heare  a  convincing  reafon,  taken 
out  of  the  naturall  Morall  Law ,  why  one  fe- 
venth  day  fliould  bee  neceflary  ;  rather  than  a 
feventh  weeke,  or  a  feventh  moneth  f  And  if  a 
feventh  day ,  why  rather  the  Sunday,  than  the 
Friday  1  if  a  reafon  bee  given  for  the  Sunday, 
from  congYuifjy  becaufc  of  our  Saviour's  Refur- 
reftion :  This  reafon  is  not  grounded  on  the  old 
Law  Morall ,  but  upon  the  Gofpell :  And  the 
reafon  is  not  forcing;  for  as  Sunday  was  the 
day  of  Refurreflion ,  fp  Friday  was  the  day  of 
Paflion :  And  if  wee  fhould  proceede  according 
to  naturall  reafon ,  the  day  of  Chriji's  Paflion 
being  every  way  as  bleffed  a  day,  in  refpe<3  of 
mans  redemption ,  as  the  day  of  Refurre&ion, 
it  merited  on  even  termes ,  the  honour  of  be- 
ing made  an  ordinary  Holy-day  a.  i  SoCom™-  b>& 

?{otv  whereas  this  pure  man  is  atraid ,  that  ofllod.  bifi.  rr/- 
the  Sabbath  muft  quite  have  bcene  loft,  if  part.M.i;ca.$.-~ 
Chriji  at  an  inftant  had  not  created  a  new  one  : 
Firjl,  it  hath  bcene  formerly  declared,that  the 
equity  of  the  fourth  Commandement  is  per- 
petuall ,  and  therefore  this  Commandement 
could  not  be  loft  in  refpeft  of  any  thing  in  it, 
which  is  purely  and  entirely  MoralL  Secondly, 
if  the  obligation  of  the  old  Sabbath  was  a- 
brogated  at  the  inftant  of  ChrisTs  death  ;  And 
there  might  be  no  vacancy  ofaSabbath,with- 
out  decaying  the  juft  number  of  the  ten  Com. 
mandements  :  Then  furely,  part  of  Good-fri- 
day,  and  Saturday .  muft  begin  the  new  Sab- 
bath, and  not  the  Sunday .  But 


ip£  The  Sunday  ohferyed  by  ih  "Afojllesl 


But  leaving  this  blunderer  in  a  laby  rinth5out 
of  which  he  and  his  adheres,  will  not  cafily  free 
themfelves :  I  will  now  rcturne  to  my  firft  ad- 
verfary,  and  examine  his  two  laft  pofitions* 


T.B.  It  cannot  be  proved  by  evidence 
of  Scripture,  that  the  Apoftles  obfer^ 
ved  two  Sundayes,  fucceflively  one 
after  another :  but  there  is  not  one 
fentence  in  any  part  of  the  New  Te- 
ftament,  that  they  obferved  the  Sun- 
day ,  according  to  the  rule  of  the 
fourth  Commandement. 

Anfa.  i.  It  is  very  probable,  and  Saint 
a  Ctefi/mrcri.  €hryfoftome*  affirmes  it:  That  in  the  Churches 
H'?45'  s^'in  otCorinth,  and  of  GaUtiaSthcLord's-daywas 
l  o$r.ctp.i.    >  ^^  ^  weekely  Holy-day  by  the  Apoftles, 

(for  they  principally  governed  thofe  Churches 
>  atthis  timc)i  0.16.1,2. 

^  B*%  it  is  not  neceflary  to  demonftrate  out  of 

-7  *  Scripture,  that  the  Apoftles  ordained  the  Sun-« 

day  a  weekely  Holy-day :  The  pradice  of  the 
Primitive  Church  immediately ,  and  then  fuc* 
ceffivfly  afterv  th^Apoftles  deceafe.,  argues 
this.  For  it  could  not  poflibly  have  come  to 
pafle,  that  all  and  every  Apoftolicall  Church, 

through.; 


<*   - 


The  Sunday  rfjpoflolicall  inftitutionl  ip 

thorow-out  the  univerfall  world  ,  fhould  fo "' 
early,  and  in  the  beginning  of  their  plantation, 
have  confented  together ,  to  make  the  Sunday 
a  weckely  Service- day  :  unleflfe  they  had  been 
thus  diteded  by  their  firft  founders ,  the  holy 
Apoftks  themfelves.  Seco^dly,Szm  AuguHint 
his  golden  rule  is :  guoduniverfa,  tenet  Ecckfia, 
nee  Concilits  inftitutum,  fed  femper  retentum  eft, 
mn  nifiauthoritate  Apojlolica  traditHmre3iptnc 
creditor2.  That  which  the  univerfall  Church  *  Aug. 
hath inall ages  held  and  maintained,  if  it  ap-  *>****& 
peare  not  that  the  fame  was  firft  of  all  decreed 
by  Synods,  or  Councels  :is  verily  beleevcd  to 
have  becne  delivered  by  the  authorise  of  the 
holy  Apoftles. 

But  the  univerfall  Church ,  before  the  de- 
crees of  any  generall  or  nationall  Councels, 
made  the  Sunday  or  Lord  s  day,  a  weekely  Fe- 
(tivall  day. 

Therefore,  the obfervation  thereof ,  entered 
into  the  Chriftian  Church  by  Apoftolicali 
authority  andconftitution. 

-  f^4f^y  £»d*u  y  9//*  Ay/isiS* 


3P 


c 
Cc  T.B. 


dtL&       <£"*&■  tf/* 


>4  Superjlitionfalfel)  defcribed. 


X.  B.  Tbef.4.  It  is  fuperftition  and  will- 
worfhip,  to  impofe  the  neceffary  and 
perpetuall  obfcrvation  of  the  Sun- 
day ,  or  Lords  day  3  upon  the  Cbriz 
fikn  World. 

Anfw.  This  pofition  is  formerly  confuted* 
!*&•  95*  96,97*  whither  I  refer  my  Reader. 

And  for  a  conclufion  of  this  pafTage  of  T*  B* 
which  is  grounded  upon  a  Difciplinarian  di- 
date :  to  wit,  All  morall  and  religious  a&ions 
not  commanded,  are  uniawfull,  &c.  Thefe  con- 
clufions  are  confe&ary. 

Flrft  ,that  a  great  number  of  things  and  adi- 
ons  indifferent,  are  excluded  from  being  cx- 
ternall  materials  in  Religion ,  or  in  the  exercife 
of  other  morall  vertucs ,  becaufe  they  are  not 
commanded. 

Secondly ,  If  nothing  may  lawfully  be  done 
hut  What  is  commanded  in'Scripture ,  then  the 
beleevers  who  fold  all  their  poflcflions,  &c9 
Att*4*  34.  And  the  holy  women,  Mtrke  14.5. 
John  1 2. 3. were  offenders. 

Thirdly^  Jt  araufeth  mee  to  confider  the 
thiquitie  and  hypocrifie  of  Pnriun  Leaders : 
for  they  maintaine  that  the  Precepts  of  the 

Church 


Superjiitionfalfely  defcribed.  j'p j 

Church  concerning  Ceremonies,  gefture,  ha- 
bite,  ornament,  &c.  in  the  exercife  of  religi- 
on, areunlawfull  for  want  of  a  Divine  written 
precept  :  And  they  themfelves  make  many 
anions  deadly  finnes,which  are  no  where  con- 
demned in  holy  Scripture ,  neither  arc  repug- 
nant to  any  other  juft  law  ;  As  to  kaeelcat  the 
holy  Communion ,  Co  bow  the  body,  or  un- 
cover the  head  in  honour  of  C  h  r  i  s  t  ,' 
at  the  Name  of  I  e  s  u  s :  For  a  rich  young  wi- 
dow, to  marry  without  the  confem  of  her  tu. 
Wf4^Paftor,&Co 


* 


*uwiM*h*ww 


Cci       OBSER, 


*fe_ 


«HHHHMMIHMWftiM 


\$6 


Tf>e  names  of  the  Lord* s  Jay. 


OBSERVATIONS 

out  of  the  holy  Scriptures,  and 

out  of  the  Ancient  FatherSjConcer- 

rimg  the  Lord's  day. 


Obfervation  the  firji  ,  Touching  the  ap- 
pellations or  Titles  7  by  which  this  Day 
was  called. 

This  Day ,  \yas  the  firft  day  in  the  wcckc  of 

prime  Creation ,  Genef.  i.  5.  In  the  beginning 

God  created  heaven  and  earth ,  &c.  God 

[aid,  Let  there  be  light ,&c.  And  God  called  the 

a    Leo  EpiU.  8 1 .  light  Day ,  and  the  darknejfe  Night  :  So  the 

ilium,  ifidor.  Hifp.      In  the  holy  Gofpcll,  this  day  b  is  ftiled  3  f*fe 

Orig.Hb.6  cap.iS. 

Ipfe  eft  primus  dies  feculi,  in  ipfo  format!  funt  elements  mundi ,  in  ipfo  creati  funt 
Angeh.  b  Auguft.  Epift.  %6.  Vna  Sabbati  tunc  appellabatur ,  qui  nunc  eft  dies 
Dominicus.  Id.  in  loan.  Matt.  no.  Vna  Sabbati  eft  quern  jam  diem  Dominicam 
propter  £>omini  Rcfurreftioneai,mos  Chriftianus  appellat.Btf/ft.flte Spir.  Santt.c.^7* 
op0&//xVN  -T&v.&niv  TVS  ivx&< »  wTTiM*'ffi  QeuGGeLifiv.  Cbryf. in  i  Cor.  Hom.+z. 
Per  unam  Sabbati ,  hoc  eft  die  Dominico.  Caudent.Btixian.  in  Exod.  tratt.  i .  Die 
Dominica,  in  qua  mundus  fumpfit  exordium,  rcfurrexit,  &c.  Greg.  Nyffen.  orat.i. 
de  Re[urrett.  cbriUi.  Bcda  in  Ffal.  i$.  &  in  Luc  a*.  l.Primaf.  in  I  Cor*  16. 
UiQiQn.adfted.q.+. 

QaGC£7vV3 


Tlie  names  of  the  Lord's  Jay.  197 

QtCU-mf*  the  frjl  day  of  the  rveeke  following, 
Matth.  iS.i.Marke  l6.z.Ioh.  20.1.  Likewifc 
^#.20.7.  1  Cor.  16.2. 

But  the  Grecians  and  Romans  called  this  day 
Sunday  :  npt'&vn  fail.  Diem  folis  :  by  reafon 
ofthefpeciall  influence  and  predominance  of 
the  Planet  of  the  Sua  on  that  day :  and  the  ido- 
latrous Pagans  c  and  Urns  worfhipped  this  Evang/fil^f* 
creature,  (uppofingfomc  Divine  Power  to  be  ftifcos  &&"£ 
in  it,  2  Kings  2?.  5.  lob. 21. 6.Ier./L2.iz.Ezech.  £rimt,cumoculos 

o.I O.  DtUt^  19.  conteplatione  de* 

The  holy  Fathers  at  the  firft ,  and  fomc  fiwflcm,cumqs  rc- 
Chriftian  Emperours  afterwards  ftilcd  this  day  ^^im^ 

Sunday*  ori      admiracione 

Iuftin.  M&rt.dpohg.i.vMAniriinpigai&c.  i°e^"^'entf5fo" 
We  Chriflians  celebrate  our  folemne religious  af-  piT&nosefeD^l 
femblies  y  upon  the  Sunday  ,  being  thefrjl  day  of  omnwmqj  prince 
themeke,  in  which  God  made  reparation  betwixt  PmJc^'GM' 
light  *nd  darknejje.  Apud  prifcas  Gen- 

TertuL  Apolog.  cap*  16.  Diem  folis  Utiti&  ti!l'^is  nationes, 
inhlgemm  :  WeChriJl ians  make  the  Sunday ,  a  vJl^L^ll 

day  of  jpirit Hail rtjoy  ting.  mortalium  mentes 

Cod.  Iuft.//£.3.T/M2.  Venerabilisdies  fo-  '^^^Skm- 
lis  i  the  venerable  or  much  honoured  Sunday,  traherct^ma^i 

Hereupon,  partly  by  rcafon,Chriftians,de-  suamiPfeSoia  ob 
vored  the  Sunday  of  every  weeke  to  their  re-  r~iS: 
ligious  offices  :  and  becaufe  like  wife  their  cu-  q«cfUi,  compene- 
ftome  was  toworfliip  Chrift,  bowing,  and  Sui^fer^ 
looking  towards  the  Eaft,  The  Pagans  fuppo-  a  Ter^ifii!^ 
fed  they  had  made  the  Sun  their  God*.  ti<m.pa%.  55.  Aiii 

plane  humanius  j 
folem  Denm  Chriftianoi  ntn  exiftimant :  quod  innotuerit,  ad  orientis  partem,  nos  h* 
cere,  recationem :  y«1  die  folis  laetitiam  curare. 

C  c  3  But 


ip8  Qhriftians  called  the  Lords-day,  Sunday. 


?£*J*  RhodASia'  ^ut  t'ie  Gentt^ts  were  deceived  concerning 
e.zi.  Nos^juie  op^  Chriftians  b  s  for  thereafon  wherefore  they  fti- 
timo,  diemquem  led  their  weekely  fervice-  day,  Sunday,  was  to 
SSTntSS  honour  Chrift,who  is  the  Sun  ofrighteoufmfe, 
afenpfunus,  dica-  MaL  4.2.  Enlightning  every  onethat  commeth 

cihu^otumman5  ^tQthtxvorli*lohn  l-9*  and  who  by  histrium- 
dplvimus^om"  phant  Refurre&ion,  caufed  the  heavenly  light 
am  nulla  iriagis  of  verity  and  grace,  toappeareinafullluftre, 
^Xk  Punil  t0  them  which  (atein  darkened  and Intbefr a. 

verfafupereminen-  d$W  of  death  c. 

pis  Chnfti,  maje-       Ambrof.  Serm.6r.DiesfolU vocatttrrfuia  Sol 

itatem  congruenti-   .    n.  .         .    ,n  n       n.      \  1        •  +  *  ***** 

us  poffumus,quam  ]ufiiti&Chriflu*  ortus  eft,  ut  homines  Jem*  UIh- 
per  fpiendidiffimu  ;»;#;;,  This  day  is  called  Sunday  ,bzca.uk  Chrifi 
iltTpo^rl  theSunofrightcoufneflc,  arofe  from  death  to 
bernacuium  fuum  life  upon  this  day,  to  enlighten  the  children  of 

Lidaf 'ciTus  fua  this  world* 

eft  Leo/XVani'  Gaudent,  Brixian.  d.  Pafch.  obf  Oprtebat 
mal.  folemjutfitu  Chriftum,  &c.  It  behoved  Chrift 

m^fn/ZTa^  the  Sun  of  righteoufneiTe,  with  thefaireand 
MaximXamin.in  pleafing light  of  His  Refurre&ion,  todifpell 
rextecofl.  .bom,}-  the  grofle  darkneiTe  of  the  Iewes,  andthefro- 
g^Obfcmtiodu  zen  cold  of  the  Gentiles  :  and  to  reduce  all 
ei  dominie*  in-  things  that  were  clouded  with  the  black  vaile 
motmlenX  ofconfufion,  by  the  Prince  of  darkened,  into 
redemptions,  &  the  ftate  of  prime  tranquillity. 

amotionem  erro- 

ris .  Quia  fecimdurn  Gentiles  dies  Dominicus  primus  eft ,  cum  principio  illius  diei 
incipiat  dominari  principalis  planeta  fol  :  propter  quod  vocabant  eunaem  diem  fo- 
lis3  & exhibebant ei  Venerationem.  Vtergo error  ille  excluderetur,  & revcrentia 
eultusfohs  D«o  exhiberetur,  pra?fixafuir  Dominica  dies,  quapopulus  Chriftianus 
vacarct  cultui  divkioj  &  praetermmciet  negotia terrena;quje  dittrahunc  animum,  ne 
Deo  intendat. 


Sunday  filled  the  Lord's-dayC  ipp 


Of  the  name  '»>,**,  the  Lord's-day,       ,  Vcocop  h 

i.  Non  ab  re  aV 

The  common  and  ufuall  religious  appella-  £"*  <*ucm /ccit 
tioo,  which  the  Primitive  Church  gave  to  dcm  ai>  ipfo  D0. 
this  day,  was  KVftuK^Dominicus  diesjhe  Lord's-  mmo>  cognomen 
dah  which  fignifieth  a  day,  both  devoted  to  JSSSS  '£«' 
the  honour and  fcrvice  of  the  Lerdchrijl :  and  Dominicus,  tan- 
likewifeaday  which  was  muchhonoaredby  noaTonkL?°mi~ 
the  glorious  Refurre&ion  of  C  hu$t  from  detficatuf&^flk 
the  dead3.  we  fas. 

T.  B.  fag  52.  faith  asfollowetb  t  The  S^f^i 

name,  Lord's-day,  it  is  but  new,  and  ^JSK; 

put  upon  Sunday,  butfince  Chrifl  :  nusine°advitam 

*      t   i  J7  r  ,-vi.n     a  mo«c  redierit, 

and  that  many  yeares  too  unce  Chrift.  £><>minicus  aPpeu 

b  Ansbert.  /«  ^ 

But  this  is  affirmed  wichout  any  ground  of  ^..ioannes  non 
truth  at  all  :  for  the  antiquity  of  this  nameap-  j?  ^*$£  '.W* 
peareth  by  the  revelation  of  Saint  lobn^  Chap.  t^nT  expnm^ 
1.  10.  /  was  in  the  Spirit  en  the  Lord's  ddyb.  tura  quo  &  rcquie* 
And  that  the  day,  thus  filled  by  Saint  John  was  &  to  fgun 
the  Sunday,  appeares  by  the  Fathers,  of  which  dominica  i«f  quae 
fome  lived  in  this  Apoftles  dayes,  and  fome  ^roxlmr^ft 
immediately  after  :  and  all  thefe  with  a  gene-  SablawmT^fpi-. 
fall  and  common  vote,  make  the  Lord's-day  it*  mu  fui^  fedicit. 
the  Revelations  bethe  Sunday.  SMJf JE 

tern  operabatur  lex 
tranfierat  :  &  novaqujevivificatin  Chrifti  rcfurrc&ione  claruerat,  atque  coiporalis 
ilia  yacatio  Sabbati,  in  fpiriwlcm  animarwm  requiem  converfa  vig»bat,  quando  ille 
hxc  Sacraments  ccmebat , 

Ignatius. 


2  oo  Tk  Sunday  called  the  Lord's -day , 


Ignatius  ad  Magnef.  OmnisCbrifiiamator 
Dminicum  celebntdiem  :  Ice  every  friend  and 
fervant  of  Chrijt,  celebrate,  or  keep^  holy  the 
Lord's-day,  being  a  day  confecrate  to  the  ho- 
nour or  Ch  r  i  $  t  s  Refurre<5tion,  id,  ad  Philip. 
£ 7?<  Kv?iadju),n  <rctC£*Tov  Mr*veit  &c.  If  any  one 
fhall  keepeafaftuponthe  Lord's-day  :  or  up- 
on the  Sabbath-day,  &<:• 

We  reade  it  thus  ftiled,  in  the  Canons  of  the 
Apofiles  ca.  66.  In  Clemens  Rom  anus,  conftitnt. 
lib.  7.  cap.  31.  &  37.  It  isconftentlythusna- 
*  Clem.  Rom.  mec{  jn  an  t[K Fathers*,  in  the  Councels,  in 
S$t$m  Imperial! La wes and  Edifls,  in  Hiftories,  and 
quinque  diebus :  in  all  manner  ofTra&ates. 
Dom?n°uoUai?v^  Clem.  Atex.  (lromJi.$.cd.6*  Dwyfius of 
cent"^  °Ecclefia  Corinth,  in  Eufcbius  Ecclef.hijl.li.  q.ca.  22. 
propter  doSriiutn  Melito  of  Sardis  a.  TertuUian  h.    Cyprian  c. 

ai«X»C£:  <>''&**  •  and after thefe fucceffively  everyone 
Diemquoquebo-  of  the  Fathers. 

minicum  Fla  te  di- 

viaat.  Dionyf.  Ap.Eufcb.fan&am  hodie  Dominicam  diem peregimus,in qua  veftram 
legimus  epiftolam.  a  Hieron.  in  Catalog.  Melito  fcripfit  librum  de  die  Oominico. 
b  Tertul.  d.  Idol.  ca.  14.  O  melior  ndesnationum  in  fuam  fe&am  quae  nullam  fo- 
leimitatem  ChriiUanotum  (ibi  vindicat  :  nondiemDommicurn,  non  Pentecoften, 
&Qjd,de.Cor.ntiU.3 .  cCyprian.£/iy?.$j.  d  Origeni*  Exod.bdm.7.&.c.Ctlf.l$. 


Of 


T7;e  Sunday  not  called  Sabbath  by  Fathers]  20 1 


Of  the  name  Sabbath,  whether  the  ancient 
Fathers  did  ufally  flile  the  Lords-day, 
the  Sabbath-day. 

H.  ©.  Gofpell  and  Law  reconciled^ 
p.56  firft  we  obferve,  that  they  (ancient 
Fathers)  eyer  didufe  to  cal  the  Lord's-day  by 
the  name  of  the  Sabb.  Aug.  c. Adamant.  c.15*. 
ObferVamus  Sabbatum,  hoc eft 7  dominie am, 
in  fignum  nempe  AterniSabbati.  We  ob- 
ferve  the  Sabbath  ,that  is,  the  Lor$s-day% 
forafigne  of  the  eternall  Sabbath.  The 
fame  Auguftine  in  his  95.  Sermon  Ve 
Tempore^  <s"c,  And  elfewhere  upon  thofe 
wordSjMtf.24.20.  Tray  that  your  flight 
be  not  in  the  Winter,  or  on  the  Sabbath-day, 
<?c. 

Anfrv.i.  I  have  diligently  fearched  into 
antiquity,  and  obferved  in  the  Fathers  their 
formes  of  fpeech,  when  they  create  of  the 
Lord's-day:  and  I  findc  it  farre  different  from 
the  ufuall  language  of  the  Fathers,  toftilethc 
Lord's-day,  the  Sabbath  :  and  that  they  by  the 
name  Sabbath,  either  understand  the  old  legaS 
Sabbath,  taken  away  by  Chrift:  or  the  #/>#*- 
Dd  «% 


m 


zoi  Sahhath  the  name  of  Saturday. 

it  r*    m  I     I  ■  ■     ■  I  ■  ■  ** 

aUandmyflicaU Sabbath ,  which  was  typed  and 
reprefenced  by  the  Sabbath  of  the  fourth  Com-  ' 
mandement. 

And  when  the  ancient  Fathers  diftinguifh  and ' 
give  proper  names,  to  the  particular  dayes  of 
the  weeke,  they  alwayesftilethe^^i^  t3 
Sabbatum  jhe  Sabbath :  and  the  Sunday,  or  firfl 
day  of  the  weeke  Domnicwm,  the  Lord*s-day. 

Ignatius  adCMagnef.Zigxt  after  the  Sabbath- 
day  ,  let  every  friend  of  Chrift  obferve  the  Lord's 
b  Ambr.  Sedcra-  day^&c.  Ambrof.  b.  d.  Sacram.  lib.q.  c.6.Vpon 
flino  die  s^bbato,  the  next  day  being  the  Sabbath  :  and  after  thaP, 
&  Dominko    dc  mt be  Lord's- day ,  I  will  treat  of  the  order,  to  bee 

oratioms      ordmc      r  '*  \  J ...  3 

dicemus.  Tripar.  tifedm  payer.  Socratc.  H.tjt.  Lib. 6.  c.%.  Vpon 
bin.i.i.ca.9.Hii.  thetwohdy  dayes  of  the  rveekey  tbeSabbath,  and 
rS.^Arian,  the  Lord's  day ,  flfcA'rians  held  their  affemblies , 
extra  urbem  con-  without  the  Citie.  d  Clem.  Rom.  Ap.  con  ft  Mb. 

ventus  fecerunt.  I-        g  Tm   mua  keepe  faty  tfo  Sabbath,  in  \ 

taquccum  feftacu-   '  *T  J  ,       T  -/  5   rj 

jufquc  feptimanx  memory  of  the  Creation  :  and  the  Lord  s-ctay ,  ** , 
©ccurrcbant,  vide  ^w#,?  of  Ch  rift  his  Refurreftion.   e  Aug.  JEWj?. 
^mSTi/s*  85-  Either  letu*  be  Chrijlians.andkeepe  holy  the 
&c  '  Lord's-day  :  or  elfe  tarne  Iewes ,  and  keepe  the  -■ 

d  cicm  Rom.Sab-  Sabbath ;  for  no  man  can  ferve  two  Matters. 

batum3&  Domini-  '         .  f  -J  r  ■ 

cum  feftos  dies  agi-  2  The  ancient  Fathers,  very  often,  by  the 
tate,  quod  iiie  qui-  worcj  Sabbath ,  underftand  the  my fticall  Sab- 
M  u£m  bath  i  which  was  reprefented  by  the  legall 
mundi,  hie  vcro  Sabbath :  to  wit,  Retting  from  the  fcrvileworkes 
^IrtnuLns  °ffime>  *»d retting  In  ChriB  by  confidence  in  his 

Sabbatum  colendo  negat  Dominicum  ,  quomodo  Chriftianus  obfervat  Sabbatum  ? 
aut  limus  Chriftianj  3  Si  DommicO  colamus,  aut-fimus  Iudaeij&  Sabbatum  obfeive- 
mus.Nemocnim  potcftduobus  Domini sCcivirc.Gaudent.BrixUnjraft.i.in  Ex&d. 
.Atbanefep .ad Marcel.Si  pfallerc  vis  in  Sab.habes  f>C.«n.&c.Vi$  gratia*  agcre  Domi- 
jpco  die  ?  lubes  i $ ,  Si  caneie  vis  feewnda  S^bbati, piaile  ?4», 

w '  "  •   il     W  ** 


The  fptrituall  Sahbathl 


ZOJ 


grace  :  and  the  et email  reft  of heaven ,  which  the 
righteous  f\ullen\oy  after  thts  Ufe.  Tertul.  H.lud.  *£%$££* 
£.4.  We  muft  keepe  our  Sab  bath, not  onely  upon  the  dicm  Sabbati  & 
[event h  {lay.  but  throughout  the  whole  courfc  of  fanaificatc   jum-- 

,r       rr-r  '  //•  r  J     J    omnc  opus  (civile 

our  life:  There  is  a  earnall  cinumcifion,  and  a  non  fecietu  xneo. 
f pint  nail :  and  there  is  like  wife  a  temporal  Sab*  Pr*terquam  quod 
W,W«  etermll,  Origcn^.  w  Kum.hom.i5.  ifoWSg; 
In  the  old  Sabbath  they  might  carry  no  burthens,  ginaus,  magisSab- 
ncr  kindle  fir  e.&c.  Now  there  u  an  heavie  bur*  omn?ocrc°f  r 
then  of  finne^  and  the  fire  of  evillconcupifcence,  kmpcrTe^eTk- 
which  muft  bee  avoided,  not  upon  Fejlivals  only  nAon  fcPtimo  qu°q* 
but  on  every  day  of  our  life.  And  as  theirs  ?«« Jul P !"« 
might  not  upon  their  Sabbat  h- day  ^remove  out  of  hoc  qu*rendur« 
their  place  of  reft :  So  weChriJlians mutt not de~  gjj^  ^  Jjj 
part  out  of  the  fpirituall re/ling-  place  ofourfoules,  Dens  cuftodire" 
namely,  verity ,  ri^hteoufneffe,  holineffe,  /re.  Nam     s^tum 

J'  J  '       o  /     jj   >  jj>  ^        temporalc  &  Sab- 

Irena?us/*.4.  c.^o.  The  old  Sabbath wttrntled  batustermi Scrip- 
people  to  ferve  God  (fpiritualty)  throughout  the  turardc'iignant.An; 
rvholeday,  or  age  of  then  life  Chry  f.  in  Matth.  $£»££& 
Ir.  What  need  hath  he  of  the  Sabbath,  who  batum*terniipia:« 
all  the  dayes  ofhislifeobferves  afolemne  Fea/l,  oftenfam  &  pr^ 

/  n.   '    ■       r  r       1  j  r  j  r<J      diflum :  quomodo 

abftaining from  malignity  and jmne,  and living  &  *  tc  cucumci^ 
vertuoufly  ?  Auguft  c.  in  lean,  tract.  3.  AChn-  onem  foic^  &  cir- 
7?/^  abftaining  from  thefervilelufisandworkes  ^fab!™^. 

b  Ong.  QuicefTat  ab  operibusfeculi  &  fpi  lit  all  bus  vacate  iftc  eit,  qui  diem  feirum 
agit  Sabbatoium.Neqjonerapoi  turn  via, onus  enini  eft  omne  Pcccitum.Ncqjignem 
accendit  &c.  Et  in  loco  fuo,  necrcccdit  ex  eo.  Quiscrgo  cltlocus  fpiritahs  ani- 
ma??  Iufliriaefi  locus  ejus.  &  Veritas,  fipicntiaj  fanctificatio  :  &r  omnia  qua?  Chri- 
ftus  eft,  locusaKimajeft.  Irena*us.  Sabbata  perfevcrannam  totius  dicifrgaDcum 
defervitionis  edoccbant.  Chryf.  in  Mat.  traft.  19.  c  Aug.  de  civ. Dei.  lib.  iz. 
cap  $0.  Dominicus  dies,  qui  Chrifti  refuiTectione  facratus  eft,  a?  tern  am  requiem 
fpiritus  &  corporis  prasfigurat.  Idem  Epift.i  19. cap. n.  Cauera  ibi  prrccptapro- 
pne  ficut  praecepta  funtj  fine  ulla  figurata  iignifkaticne,  obfcrvamus.  Obfervare  au- 
tern  diem  Sabbati  non  ad  litetam  jubemur :  fecundum  otium  ab  opcrc  corporal 
cutobfervant  Iuda?i.  ^ — . 


04  The  ChrijlianfyirituaU  Sabbath. 


offinne,  obfcrvetha  ^irituall  Sabbath  ,^c.  The 
lame  is  delivered ,  by  other  of  the  Fathers, 
Athanaf.  d.Sabb.  &  CircumcifBafil.in  EfaJaw, 
vifion.  2.  Greg.  Nyjfen.  d.  Rcfurreff.  firm,  x . 
Ambrof. in  Evang.Luc.  ca.  13.  Hieron  in  Eja. 
c.  5  8.  &in  Ezech.  20.  Cyril.  Alex.  d.  Adorat. 

,  «,       •  ,        l.ij.&in  EfaJib.5.  &  in  loan  l.d..c4.<si.Epi» 

Nonfcptimo  quo-  phan. lib.  i.  Htref.  5.  & H*rcf  66.  Num.  8j. 

quedic/edperom-  Machar.  Horn.  35. Pfecopius/#£/i  r.  58.1(1. 

ou^n  nux.  dot.  HiftaLd.  offiais,lib.i>cap.H.  Greg.  Mag. 

bom.z-} .  Si  defmas  mor.  1. 5 .  f.  22.  &  in  Regift.  /.  1 1.  £/>{/?•  3.  Ana- 

ab  omnibus fecula.  ft   f  j  •      •,    ifiHeX4m%  M- 

nbus openbus,&c.  _,         A.  -,     ,    '  .  ^,»    .„. 

Et  fpiritalibas  va-  3  The  Ancient  Fathers  exhort  Chnftian 
c  s,  ad  Ecdefiam  people,  to  keepc  the  forefaid  fpirituall  Sab- 
SdSffift  bath,  by  refting  from  fin,  throughout  their 
batiobfemtio.  whole!ifeb:  and  fpeaking  of  the  Lord's-day, 
is^rfflfi  and  of  other  &ftivall  dayes,  they  perfwadc 
4m$  nobis  ex  ad-  with  fpeciall  care  to  make  thofc  dayes  a  fpiri- 
verforcgerat,  no  tuan  Sabbath ,  that  is ,  on  thefe  dayes  toab- 
WcmCri  ftaincfromfinnc  c:  And  in  this  refpe<3  origt* 
Pafcha,  aut  Pente-  ftileth  theHoIy-dayes  of  the  Church,  obfer- 

«$ftfolcnnit?rr-  re"  ved  in  his  times>  Spiritual  Sabbaths,  giving  this 
fpondendumeft  &  appellation  totheFeafts  ofEaftcr,  zn&Whit* 
ad  hoc ,  quod  qui  [untyde,  in  the  fame  fenfe ,  as  hec  doth  to  the 
SSSteJS:  LordVday.  From  whence  it  appcareth,  that 
jauonibas  perpc-  according  to  the  do&rine  and  ftile  ofthePri- 

4te°vcrbo  "natural!  mit*ve  timcs  5  tIlc  Lord's-day  was  no  other 
noftro  Domino,  wife  accounted  the  fpeciall  Sabbath  of  the 
kmper  agit  dies  founh  Ccmmandcment  than  the  other  folemnc 
?u°arnon&hX;  feftivals  of  the  Chriftian  Church. 

uLtm  Dominicam, 

t  H.  <B. 


S.  Auguftinc  mifatieaged  by  H.  B,  2  0 5 


t  H.$.  Formerly  cited ,  tells  us,  Tf?at 
the  Fathers  did  ever  ufe  to  call  the  Lord's 
day,  by  the  name  of  the  Sabbath  :  and  he 
produceth  Saint  Augn/lhe  for  a  wit- 

.    nefle. 

W  Anfr.  His  firft  teftimony  out  of  this  Fa- 
ther, is :  c.  Addmtnt.  Manich  cap.  15.  where  he 
fetteth  downe  cerraine  words  of  his  owne,  not 
found  in  Saint  Augujline  r  to  wir5  obfervamus 
Sabbatum,  hoc  ejt,  Dominicum^  We obferve  the 
Sabbath ,  to  wit ,  the  Lord's-dzy  :  but  Saint 
Augujline  hath  no  fuch  words,  neither  deliver- 
eth  he  any  thing  founding  to  that  purpofe* 

For,  His  words  are,iVW  quo%  &  Bominicum 
diem,  &  Pdfiba  foltnniter  cekbramus,  &  quaf. 
libit  dias  Chrifiianas  durum  feftivitdtes  :  fed 
quid  intelligimus  quopcrtineant,  non  tempora  ob- 
fervamus,  fed  qua,  Wis  fignificantur  temporibus* 
We  alfo  folemnely  obferve  the  Zonfr-day,  and 
E  after,  and  all  other  Chriftian  Holy-  day es  :but 
bccaufe  we  underftand  whereunto  the  fame  be- 
long (that  is,  their  fpirituall  end)  we  obferve 
not  the  times  themfelves,  but  the  things  figni- 
fied  unto  us,  atthofetimes.  vWfpeaking  of 
the  Sabbath  of  the  fourth  Commandement, 
he  addeth:  Sabbati  quietemnon  obfervamus  in 
tempore  :fedftgnumtemforale  intelligimus, &  ad 
tternam  quietem  qud  illofignofignifcatur,  aciem 
mentis  intendimus.  We  obferve  not  the  Sabbath 

Dd  1  dayes 


ic6  The  fpirituall  Sahbctth] 


dayes  reft,  according  to  time:  butunderftan- 
ding  whereunto  thattemporall  reft  ferved,  we 
direct  the  confideration  of  our  minde,  to  the 
eternall  reft,  which  was  fignified  by  theSab- 
bath-dayes  reft. 

2  H.B.  Alfo  hath  dealt  in  like  manner  ] 

a  Auguft.^  mf.  w*th  Saint.  dvgufli**  S  in  his  fecond  allegati- 
&&mg.li.%.c.77.  on:  for  this  Father  commenting  upon  our  Sa- 
£S*b£  **#  words,  ^.  24. 2o.faithas  followeth : 
luxuriaq;  cor  fub-  Surfetting  and  drunkennejje^  drowne  andoppreffe 
n^rgit  &  ob™,  ifamindewithcarnAllmirth  andlttxnrytandthis 
tonomlneTprop-  wtikedneffe  *  fignified b y  the  Sabbath  (concer- 
terca  figmficatum  ning  which,  Chrift  faid  to  his  Difciples,  Pray 
eft,  quia  h«ce»c  %h#         ^ ;  ^  may  not  be  upon  the  Sabbath)  be- 

ficut   &  nunc  eit,  J        J   <5>  f  /  > 

Iud^omm  pcflima  cauje  thts  was^  ani  now  aljo  is,  the  wicked  enjtome 
conOictudojillodie  0f  the  fewes,  to  over 'flow involuptuoufineffe.  by 

dclicns  affiuere,du    J    r        ,        '     .  *     rr.    a  J.         '     >/,  5   / 

fpiritalc  Sabbatum  n*Jon  they  are  ignorant  op  the] pmtttall  Sabbath. 

rgneranc.  Now  the  ipiri'uali  Sabbith,  whereof  the  un« 

beleeving  lewes  were  ignorant,  was  not  the 
Lord's.dzy:  but  the  denying  of  ungodlineflfe 
and  worldly  luftsall  a  mans  life. 

3  In  the  third  teftimony  which  H.  B.  ci- 
h  Aug.  de  Temp.  teth  out  ofthis  Father,  there  is  nothing  fpo- 
/er.^y.iniftotcr-  ken  concerning  the  Lord's-day:  but  Saints- 
fo«^T*dim  **/«« b  Olivers  onely  the  forme  of  obferviog 

vacjtionis  indi&io,  requies  cordis,  tranquillitas  mentis,  quam  fack  bona  confer 
entia,#r.  Spiritak  Sabbatum  non  obfervant  ni(i  llli,  qui  fcilicct  ita temperate  fe 
aecommodant  terrems  operibas,  ut  tamen  lectioni,  &  orationi,  etfi  non  Temper,  cer- 
tevel  frequenter  infiftant,  &c.  <^ui  tales  funt,  quotidie  fpiritaliter  Sabbatum  co- 
luat.  tQui  vero  inquicti  fu*fit  &  jugitcrterrenisa&ibusimplicantur,  idem  requiem 
habere  non  poftuat,&.c.  Scynifes  nati  funt  in  terra  i£gyptideiimo,mufcar  minutif-. 
dvnXi  &c.  <Quales  funt  ifta?  inufca?,  tales  funt  homines  inquieti,  qui  Sabbatum  fpiri- 
taliter obfcLvaic,  id  eft,  bonis  operibus  fhidere,  &  lcc"tioni  vei  orationi  infifterc 
Rolunt . 

the 


The  Lord's  Jay  no  Sahhtth]  1 0^ 


thefpirituall  Sabbath  of  ChriJliantnortificatU 
orvand  San&ification,  whichis  performed  by 
refting  from  finne,  and  doing  the  vvorkes  of 
holinefTe,  throughout  the  whole  courfe  of  a 
manslife:  and  comparing  the  third  Egyptian  . 
plague,  and  the  precept  of  the  old  Sabbath,  he 
faith,  That  unquiet  men^  whorefufetokeepethe 
Sabbath^  that  is  to  fay, which  will  not  apply  their 
mindes  to  thefludy  ofgoodworkes,  and  to  reading 
and  Prayer,  *re  like  unto  thofefmall  flies,  which  , 
troubled  the  MgyptiAns. 

Now  before  I  conclude  this  obfervation, 
concerning  the  names  and  appellations,  which 
are  given  to  this  Christian  Holy-day ,  in  the 
Scripture,  and  by  the  aftcient  Fathers :  I  de- 
fire  the  Reader  to  obfervetheperverfedifpofi- 
tionof  our  novell  Sabbatarians.  For  they  will 
not  permit  that  the  Communion  Table  fliallbe 
natped  ian  Altar,  no,  not  by  an  allufion  or  fimi- 
litude,  beGaufe  it' is  not  fo  called  in  holy  Scrip, 
ture :  \~And  becaufe  the  Romifis  have  beene 
fiiperftitious  in  their  do&rineand  pra&ice  con- 
cerning the  Mafle:  And  becaufe  of  t he  perill : 
of  Idolatry. 

But  againey  on  the  other  fide,  they  ftile  the 
Lord's-day ,  the  Sabbath-day  :  although  this* 
name  is  not  given  it  in  holy  Scripture :  Or  by 
any  of  the  godly  Fathers  of  the  Church  :  And 
although  the  Sabbath,  and  the  Lord's-day,  are 
fo  different,  as  that  one  is  Legall,  and  the  other  ■ 
Evangelicall :  And  notwithftanding  thcperill 
of  lewijb  fuperitttion,  and  the  herefic  of  Iu- 
daifants.  Obferva- 


2o8  tffte  Sunday  called  the  Lord's-day 


Obfcrvation  the  fecond ,  concerning  the 
Lord's  My. 

in  the  Primitive  Church  ,  this  day  was 
highly  efteemed  and  had  in  honour. 

Firji,  It  was  graced  with  a  name  of  dignity, 
a  K*zJeverb.Ap.  to  witjx^wxr  the  Lord's-dzy  %  which  is, the 
ferAi&mhut  fep-  Lord  Christ  His  Day.   For  this  name 

5£!%5  -P-^>isdcrived  of  ■**-,  which  is  apropriate 
primum,Dominu$  to  our  Saviour  C  h  r  i  St,  both  in  regard  of 

nfrcfuStatiD°mi"  ^  diSnity  and  excc^ency  °f  His  Perfon : 
mife  "nobTr  J^rl  ^^  becaufe  of  the  greatnefie  and  largeneffe  of 
num  diem,  &  con-  his  dominion :  Andva  refped  of  his  bounty  ta- 
fecravit  nobis  Do-  wards  the  members  of  His  Myfticali  Body, 

mimcu  diem:  «^#j        rt  ,  J  i 

vocatur  Domim-  A&S \.  36.  Ubn  20.  13,  25,  ^/^.  I  7.  14.  and 
cus  ,'  ,pfe  videtur   Ch4f.\9.l6. 

nuTpenmefc!^!  Now  things  and  perfons,  which  are  named 
in  eo  Dominus  re-  the  Lord's,  are  facred  and  venerable,  in  an  high 
furrcxit.  degree.  The  grace  of  our  Lord^c.  R0m.16.24.. 

The  Spirit  of  the  Lord,  2  Cor.3. 17.  The  beloved 
of  the  Lord,  Rom.  16.8.  The  glory  of  the  Lord. 
2  Cor. 3.18.  The  word  of  the  Lord,  1  Tim. 6. 3. 
The  Cup  of  the  Lord.  1  Or.  11.27.  ^onvivium 
Bominicum,  The  I^j  Banquet, Tertul.  lib.  2. 
4^  Vxor.  The  Church  or  houfe  of  the  Lord, 
a^Uyjiv.  Cyril.  Hierofol.Catech.  1%. The  body  of 
tur  Lord,  w{iam  o-»jw  Achanaf.  ad Epiftet.  The 

Scripture 


Tlx  Fathers  Encomium  of  the  lord's  My.    209 


Scripture  of  the  Lord,  wtuvd  ye$&.  The  Word  of 
the  Lord,  wwa*u  r&y&.  The  Lord's  people,  wfarif 
\*fc.  In  Clemens  Alexandrine. 

Secondly,  But  befides  the  title,  and  appella- 
tion, the  Fathers  of  the  ancient  Church/peakc 
mod  honourably  of  this  Holy-day. 

Saint  Ignatius  the  Martyr,  who  lived  in  the 
holy  Apoftles  age,  and  was  S.  Iohris  Difciple, 

The  Quecne,  the  PrincefTe  ,  the  Lady  para- 
mount among  the  other  wcekely  dayes.  b  Chryfbft.^  Rt- 
Eufebins  in  the  life  oEConttantine  the  Great ,  fur.  H0m.  $.  Dies 

tH>4..Cap.l8.ft\kth  K,tM  xupfo  \M»W*,  ^yw  Jominicus  ,   dies 
^   _<*  ,  1  •  j      j     1  •      • •      1 1     Regali$,in  quo  im- 

W  In  truth,  and  m  very  deed,  the  principal!,  pc^or  afcehdit  ab 
andthefirft.  Saint  GbryfoTtome  b  callethit  A  «nfe^ 
nyallDay.  Greg.Nazian.  0*0.43. .faith  it  is,  ^.^vS: 

t>4ffA.?ff  v-\nK0T^At   x)  SdJjp&ojAs  ^■ecj{j.(t<noTi^y.t  higher  hi  appellavit  ditm 

than  the  higheft,and  with  admiration  wonder-  ^fccuKipfius  * 

full  above  other  dayes.  Saint  Bafil.  c  j  £l^?xn  ^^Tl^a^i 

tof  »Vt8f«>>  the  firft  fruits  of  dayes.  Chryfologus  coananeus  cft:ip- 

ferm.77.  It  is  primate  among  dayes.  Saint  Hie-  £ra  i^Ma  .fan" 
rometnMarke  16.  The  Lord's  day  is  better  than  diem,  que  Refurre- 

ether  common  dayes  ^  and  then  all  F  ejiivals    new  ai°  Domini  pr*- 

Moones,  and  Sabbaths  of  Mofe's  Law  *.  g?  honorc  *" 

Saint  Augufline  applyes  the  words  of  the  Athanaf.£p.*rf^/i 

P/i/w*  unto  it  5  namely  ,  This  is  the  Day  which  £""?•  ^  JCT* 

t     t      j  1      1  j     r  r       11  1  quidem  Dominica 

the  Lord  bath  made,  let  us  be  glad,  andrejoyce  tn  Diem   fandiffimi 

it.  Pfal.I  I8.2A.  Fefti>  ulUinreve- 

rrl  2   J!     c   •         *         n*        1  ~*  ~  rentiahabuere,&c. 

Thirdly,  Sunt  Augustine  deTemp.  Serm.i^i.  a  #;«.#*. is  folus 

Leo  Epi&.S  I.  lfldQV.Hirpal.de  off.EccUf.  Hb.l .   &  unus  revera  eft 

J£  JJ  J  proprius  &  Domi- 

mcusdies  :&mcUor  eft  alii smnumerabilibusdiebtis,  fire  qui  communiterinrelli- 
guntur,  five  qui  k  Mtfe  in  fglennibus,&  noviiuniis,  &  Sabbatis  lege  fancici  funt. 

E  e  cap. 


2io  Prerogatives  of  the  Lord's'-dayl 

cap.2%.  Venerable  Beday  de  ordwat.ferUr.Pdfifc 

ScQm  have  noted  many  prerogatives  belonging 

t  Jug.  Apparctin  to  this  day  c:  among  which  thefe  enfuing  are 

SSfeaSS  Principal!:  The  Creation  of  the  whole  matter 

ipfe  cnim  eft  pri-  of  the  world:The  forming  of  light:The  Crea- 

Tfo  fo^matffunt    ti0n  °f  A"Se^  ;  Thc  fallitlS   °f  M*»»*  '  TllC 

demenT^mundK  Refurrc&ion  of  Christ  from  the  dead : 
in  ipfo  crcsti  funt  The  defcending  of  the  H§ly  Ghojl ,  in  cloven 
Se  i  ™r^  and  fiery  tongues,  upon  the  holy  Apoftles  and 
refm-rexit    chri-  primitive  Church. 

fus:i"-plo&«ali  Conchfion.  It  appeareth  by  that  which  is 
fuper^Apoft'oios  delivered  in  this  obfervation,  that  the  Ancient 
defccndit :  Mmn\  Church ,  had  the  Lord's  day  in  very  high 
dk  TcltZ  cftceme  and  veneration.and  the  principall  mo- 
di, Orig.  in  exoJ.  tive  both  of  the  honour  given  to  the  Day ,  and 
fTturifadiaTc"iS  ^wife  of  the  religious  obfervation  thereof, 
quoT^dieDomV-  *»** the Refurreftion of  Christ  from  the 

nica  pluit  Manna   dead. 

'tSt$St  .   Kk  Lordly  (&*iM*xmmT*urinenfu) 

tcLHgant  ergo  iu-  ts  venerable,  and  a  folemne  day  among  us  Chri- 
d»,  jam  tunc  p«-  ftians,  bee aufe,  like  the  Sun  riCtn?>anddi(bellin<r 

iatum  effe   Domi-   *    r        n  J     L     a*        r>  ~        +t      o  /• 

iiicumiioftnimiu.  tnfernall  darkneffe ,  Christ  the  Sunne  of 
daicoSabbato.       right  eoufnejfe  [hined  forth  unto  the  world  by  the 

rum  di(pcnfationu      Samt  Auguptne  \  The  Jeventb  day  ts  ended, 

myfteriis  eft  con-* 

fecrat3,  ut  qukquid  a  Domino  eft  infignitcr  infritutum3  in  hujus  diei  dignitate  fit 
geftum.  In  hac  die  mundus  fumpfit  exordium  :  in  hao  per  Refurrc&ionem ,  Sc 
mors  internum  &.  vita  accepit  principium.  Patres,  in  Synod.  6.c&p.$.  Ineodic, 
Manna  in  ercmo  pluit :  ineo  ftella  magis  refulfit  :  In  eo  die  quinque  panibus  5c 
duobu?  pifcibtis  >  quinque  millia  hom-inum  Dominus  pavit  .•  In  eo  Baptifmum  in 
Iordane  fufcepit  :  in  co  ipfe  pius  Redemptor  generis  humani ,  ipontc  pro  falutc 
noft'ra  amortuis  refurrexit.  f  De  Verb.  Apofttl.  Serm.  if.  Leo  Epif}.^  cap. 4. 
Dominicum  diem  quern  nobis  Salt  atoris  noftri  Rcfurrc^fcio  confecravit ,  exigunt 
mmoerore  jejunii. 

the 


The  Lord's  Jay  obferved  by  the  Apofi.  2 1 i 


the  Lord  was  buried :  a  returne  is  wade  to  the  firfi 
day ,  the  Lord  is  raifed :  The  Lord's  Refurreffion 
promifed  us  an  eternal!  day ,  and  it  did  confecratc 
tmto  us  the  Lord's  Day. 


Obfervation  the  third,   concerning  the 
Lords  Day. 


The  Lord sDay  began  to  bee  obferved  for 
a  weekely  Holy-day  in  the  Chriflian  Church, 
in  the  Apoftolicall  age3and  whiles  fome  of  the 
holy  Apoftles  were  living. 

1.  Tbe^poflles  thcmlelves,  at  fome  times, 
obferved  this  Day,  forit  is  written,  Att.ioq. 
Thefrjl  day  of  the  weekc,  the  Bifciples  being 
come  together  to  breake  bread,  Paul  preached  un- 
tothem  y  &c.  1  Cor.  1 6. 1.  Concerning  the  ga- 
thering for  the  Saints,  even  as  2  have  ordained  in 
the  Churches  of  G alalia,  fo  doe yeealfo  >  z.  Eve- 
rjfrjiday  oftheweeke ,  let  every  one  of  you  put 
a  fide  by  himfelfe,  and  lay  up  as  God  hath  pro- 
J}ered  him,  that  then  there  bee  no  gatherings  when 
I  come.  'Njiw  although  this  Text  of  S.  Paul  y 
maketh  no  expreffe  mention  of  Church-affem- 
blies  on  this  day:  Ttf  becaufeit  was  the  cuftom 
o(Chri(iiAns :  And  like  wife  it  is  a  thing  conve- 

Ee  z  nient 


a 


2 1 i  T)h  Sunday  obferVed  in  Jpofl.  times. 


£  chryf.fo  i  cor.  nient  t0  give  almes  upon  the  Church-dayess : 
2E£;  S#£  It  cannot  well  begain-faid,  but  that  if  in  Co- 
w!i*kuZ\  &c.per  rinth^  and Galatiaythc firft  day  of  every  weeke 
unamsabbati,  hoc  wasapp0inted  to  bee  the  day  for  almes  and 

eit  die  Dommico,    "       .rff  f       .  _,/     r  ,r 

unufquifqucapudfc  charitable  contributions  :  The  lame  was  alio 
fcPonat,&c.  vide  the  cbrifiians  weekely  Holy- day  for  their  re- 
rrtl°PS«  ligiousaffemblies.  Rude  Saint  Chrjfflomcin 

enim  erat  idoneus    the  margine,  &C* 

ad  cos  adducendos      B^  h0Wf0CVer  It  wasin  the  firft  times  of  the 

ad    eleemofynam.     .        x.         •  ■*        i        r         «  •    ••■ 

Recordcmim  enim  Apoftlcs ;  immediately  atter  them ,  it  is  appa- 
inquit,quaMiamco  rent  that  Chriflian  people  made  the  iWs  day 
S^ST'i.S;  of  every  weeke  an  ordinary  Holy-day,  for  the 
bilia ,  &  radix ,  &  cxercifing  ot  religious  duties,  to  wit,  common 

"SMS  and  Publ£  f«y*  >r  read,ing  a?d  Pr«ching 
!wc  autem  foium  God's  Word,  and  for  celebration  of  Divine 

rationc  aptum  eft  myftcrieS. 

S'pi.tt     lg**i»  ad  Magncf.  m^  Ta  ,M*faM4<»  •> 

alacrianimo  exer-  T&wtKoxejir©- t1w%  ku?i*kIi}.  After  the  Sabbat b  ,  /** 

cendam  ;  serf  #•  m™  friend  ofchrift  make  the  Lord's  day  a  f$- 

quod  habet  quiete    .       JJ-„/i''ii  J     J 

&  remiffionc,  im-  W1»™  FejttVall. 

municatemqj&va.      Jufiin*  Mart.  Apol.2.  upon  the  Sunday  cvn'- 

busTltltt"-  ™*><y'^>  *  common  a(femblyMh  of  Citizens, 

randis  &  immorta-  and  of  Rur  all  people  is  held,  &C. 

libus  communica-      Tertul.  Apolog.  cap.  39.  (upon  that  day)  wee 

M^aSrt'aTim"  Chriftians  meet  together ,  in  the  common  ajfern- 

mittk  aiaciitatcm;  £/y,  &c.  -Fw  although  Tertullian  nameth  not 

hop^  &-e^-  Sunday  or  the  ZWsday ,  inthischapter  of 

k«ft*ftimne,or  hisApologie:  yet  in  the  \6.  chapter  going  be- 

niigtomFeafi.Ex-  fore,  and  De  Idolatr.  cap.  14,  heflicweththat 

&t//V4&Iz^fr:  the  Sunday  or  Lord's  day,  was  a  weekely  time 

*j-jp»4i.i^»^  for  publike  religious  offices:  and  that  the  ho- 

**i».0<*.i6.i  * .  nouring  of  this  Day,  by  making  it  an  ordinary 

Feftivall, 


Church-femce  on  the  Lord's  My.  213 

Feftivall,was  one  reafon,  for  which  the  Pagans 
imagined  Christians  to  have  beene  worihippers 
of  the  Sun. 

Clemens  Rom.  Conft.  Af.  It.  2.  cap. 63.  Wee 
Chriftians  affemble  our  [elves  rvtth  much  dili. 
genets  upon  t he  Lord's- day \  tofraifeGod^&c. 

Saint  BMpU.Qir.fana.27.  numbers  thcob-  a  Aug.Quod  ** 
fervation  of  the  Lord'-day^amongft  Apoflolike  verft  tenet  eccicfia, 
traditions.  UtemklfichiuswLevit.li.i.ca.?.  ^ui^kdVm^l 
and  S.Augufline a  his  generall  rule,  De  Baptifm.  sternum  ebTnon 
c.  Donattft.  li.  4.  ca.  24.  proves  it  to  be  fo.         ni^  «*&ont*e  a- 

poftolica  traditu  , 
rediflimecreditur. 
a  Tertullian  Apl, 
Coimus  incamim 
&  cogregationcm, 
ut  ad  Deum  quafi 

A  Declaration  of  the  (Religion*  offices  and  ™ioJb^\mbiI- 
aBions&hich  were  performed  in  the  com*  ™t$Ac-  °r3mus 
monaffemblies,  upon  the  Lord's.day.      wribus,  nimgris 

-v  A  y  &  poteftatibus  eo« 

rum,  &c.     Iuftin, 

i  Common  Prayer3fupplication,andthankf-  Mart-  Apoi.ciem, 
giving,  were  made  and  offered  to  G  o  d  and  b^c^mm^Jrlx 
Chris  t,  according  to  the  holy  Apoftles  Apoftoiommquo* 
rule,  1  Tim . 2 . 1 2  a.  mvw  {*" 

2  The  Scriptures  of  the  Old  and  New  Tefta-  l«e%icfcentee" 
ment^were  read  diftindly  in  the  native  language  p^^ens  orauc 
of  the  Hearers:  or  in  fuch  a  language  as  the  au-  ffi^JSjJS 

ditOry  Underftood  b.  tatiouem  tam -pul- 

3  After  the  folemne  reading  of  the  holy  j^unp"^*^ 
Scripture,  0  <5re?6roV,  the  Bifhop  or  chiefe  Pa-  sub^confurgi- 
ftor  of  the  Church,  preached  a  Sermon  to  the  m«  commumw? 
auditory,  wherein  he  exhorted  them,   to  the  ~)SSS 

E  e  3  beliefe 


2 14  G(eligiou4  offices  upon  the  LorXsMy. 

aa^^tsUX"  beliefe  of  fuch  things  as  they  had  heard  read: 
tur,  &vinum  &  and  to  the  obedience  of  the  holy  duties,  and 
tu$ua  ;f  Pr*Pofl-  fhc  imitation  of  thegodly  examples,  which 
tum  ^nXfua"  had  becne  read  l]nt0  them  out  of  the  Scrip- 

poteft,  pre«s  6c  tUreS. 

S*SS      4    The  holy  and  myftenous  Eucharift  * 

fauiie  acdamat.di-  was  celebrate,  and  the  faenfice  of  praifcand 
E^d  ^AlhCn#  -  thankfgiving  being  offered  up  unto  G  o  d  for 
^unicSoque0  *%.  his  rich  grace,rcprefented  and  exhibited  in  this 
eoruin  t  in  <juibus  Sacrament :  The  myfticallfignes  of  Bread  and 
S  rT"Ct?'  Wine,  after  their  bleffing,  were  diftributcd by 
femibus  aut«n  per  the  hands  or  the  Deacons,to  all  and  every  one 
Eiaconosmitutur.  prefent  :  and  alfo  they  were  fent  and  catried 
ctiam'cemura  dL  unt°them,  whichby  reafon  of  fickneffe,  oro- 
vma :  nam  &  judi-  ther  juft  occafion,   were  abfent  from  the  pub- 

^SdeiT^rs  likeaflrembly- 

certo$rde  Ddcon-      5  Grievous  finners  and  offendors,  namely 
(peftu  fummumq,  Fornicators,  Adulterers,  Sorcerers,  &c.   and 
JSSS'.*!^  Heretikes,  andiiich  as  in  time  of  perfection' 
guisitadeiiquerit!  had  denied  the  faith  :  fchifmaticall  perfons, 
ut  acommunicati-  wh0  difturbed  the  peace  and  unity  of  the 

one  orationis .  &   ^,         i  *  i    f 

conventus,  &om-  Church,  were  put  to  open  penance  :  and  the 
nisfanaicommer-  cenfures  of  the  Church,  whereof  excommuni* 
?£}%'£*'  ?n§*  *tfw*  was  principally  being  a  prejudgement  of 
*dpomp.Ej>.  6%.  Goa,and  a  forerunner  or  eternall  perdition, were 
Gicg,  jtyfgratj.  folemnely  published  and  pronounced 3. 
kttl*°iT'm~  *  Saint  Pauls  rule  concerning  Mmes  b  and 
b  TcauL  Ap$t.  charitable  reliefe,  of  the  poore  and  afflicted 
S£%Si£  fervants  of  C*r#  :  andefpeciallyoffuch,  as 

quifque  fuo ,  quod 

vrfutn  eft  contnbuunt3et  quod  ita  colligitur  apod  prxpofitum  dcDonitux:  ato^ille  wide 
opitulatur  pupillis  et  viduis,  cthiisquipropcer  moxbum,  aut  aliquam  alum  cauiam 
eg«m :  quijue  in  rinculi*  fuoc,&  peregrc  Mvenientibus  hofpitibu$,8cc. 

were 


fyligious  offices  upon  the  Lord's- Jay .  \  \  j 

were  in  bonds,  or  in  fervitude,  or  other  oppref- 
fiofi,  for  theteftimony  of  thcLordlefus,  was 
duly  obfervedin  theChriftian  Church,  upon 
the  Lord' s-day. 

7  Chriftians  obferved  aLove-fea/l,  or  feaft 

of  charity,  called  *y*x**\  partly  tohelpeand  cTtttApolel9 
comfort  the  poore.partly  for  the  mutuall  con*  c*na'  noftra  d« 
folation  of  their  whole  body  :  alfo  hereby  to  nomine  rations  fa 
cherifoandincreafe,  amity,  charity,  one  with  S'StfES 
another :  and  that  in  thofe  afflict ve  times  of  lcaio  penes  Grae- 
perfecution,they  might  underftand  each  others  *!■  **•  &c:t.?Iihl1 

j  rr        i    %     e>  j  •  i    .        viluatis ,  nihil  im- 

danger,neceffity,  lofie,  &c.  and  receive  advice  modeftiz  admit- 
andcounfell,  &c.S.lWtouchethuponthefe  tir-  Nonpriusdif^ 
Fcaftsx.C#r.ix.andlikewifcS.  .WdnhisCa-  SSdSSSS 
nonicaUEpiftle5i/.i2.T^/«/?;^defcribeththis  guftetur,  &c. 
ChriftianFcaft,^/.^3P.».  6.  Qrigm,c.  Celf. 
/.  x  Concil.Gangr.  c.ii.CbryfJn  Ep.ad  Corinth. 

Hem.  27.  Chryf.  Pera&a 

8  Laftly,  Ordination  of  Billions,  Priefts,  0^*'.  ornnes  co- 

JTN  J  r     u  r  ?  1       niune  mibant  con* 

and  Deacons,  was  ufually  performed  upon  the  vmum,™?  wt* 
Lord's- day  A  Lto  Mag.&d Diof coram  Epifc.Alcx.  p*™*,  pauocnibus 

p^;/i  oT  r/l„  T  &  qui  nihil  habe- 

EftJt.Sl.Cdp.l.  bantvocatis,    & 

omnibus  commu- 
aiter  vefcenti.bus.  dLeo.  Pic.  5c  hudabiliter  Apoftolicis  morem  gefferis  inftitu- 
tis,  fi  banc  ordinandi  Sacerdotum  formam,  per  Ecclefias  qurbus  Dominus  pra»efie 
te  voluit,  etiam  ipfc  fervaveris :  ut  hiis  qui  confecrandi  funt,  nunquam  benediftiones 
nifi  in  die  Dominica;  Refurre&ionis  tribuantur,  cui  avefperaSabbatiinitiumcon- 
ftat  aicribi,  &  qua:  tantis  divinarum  difpenfationum  myfteriis  eft  confecrata3  ut  quic- 
<^ukl eft  a  Domino  jnfigniter conftirutum;  in  hujus  diei  dignitate  fie  geftum, 


Obferva-, 


i\6  Of  labour  upon  the  Sabbath. 


Obfcrvation  the  fourth,  Concerning  world- 
ly labour  f  and  negotiation  upon  the 
Lord's.day. 

The  Law  of  the  fourth  Commandement\vi\oy- 
ncd  the  Zetland  ifraelites,  atotallreftingand 
ceflfation,  from  labour  and  fecular  negotiation 
upon  the  Sabbath,  by  the  fpaceofanaturall 
day,  that  is,  from  the  vefpers  of  the  fixth  day, 
untill  Sun-fetting  of  the  feventh  day  ^Levit. 13. 
li.Fr&m  even  to  even^fbaUye  celebrate  your  Sab- 
bath.  And  during  this  fpaceof  time,  alifer- 
vile  labour  was  prohibited,  and  all  common 
or  civill  worke,  except  onely  fuch,  aswasne- 
ceflary  for  the  prefervation  of  manandbeaft, 
and  for  Gods  ownefervice 3. 
aTert  c.Mmii       ButtheEvangelicall  Lawimpofeth  nofuch 
4.C.12'.  "cumde  Commandementoftotallabftinence,fromfe- 
Sabbatodidt3om-  cuiar  labour,  or  from  civill  a&ions,  during  the 
faciXin  eo^dkwi-  fpace  of  a  naturall  day  :  either  upon  the  old 
domumyichuma.  Sabbath,  orupon  the  Sunday,  or  upon  any  o- 
tSTJjfS  therday  of  theweeke  ■»: 

artificto,  vci  nego- 

lio  fuoexequicur,  nondedivino.  Opus  autem  falutis  &  incolunaitatis  noneftho- 
minis3fcd  Dei proprium.  d  Auguft.  c .  duas  Epifl.pelag. //.$ .  ca .4.  Chriftus  nobis 
abftulitillud  graviifiniam  multarumobfervationum  jagum,  ne  carnaliter  circumci- 
dama;  ,ne  pecoram  vi&imas  itnmolcmus,  nc  Sabbato  fcpteno  dicrum  voluminc  rc- 
deunte,  ab  operibus  ctiam  necenariis  quiefcamus,  et  car  tera  hujufmodi :  fed  ea  fpiri- 
taliterintcllettatcneamus,  remotifque  umbris  fignificantibus,  in  rerum  ipfarum  qua: 
(ignificamur  luce  Yigilemusr  Ambrof.Z*.  4.  Epi(?.i6. 

The 


Labour  upon  the  Lord's-da).  i\? 

The  Chriftian  Church  upon  reafons  for- 
merly declared,makes  the  firft  day  of  the  week 
afolemnefeftivall  day; and  fervile  labour,and 
fecular  negotiation  is  by  the  precept  of  the 
Church,  prohibited  upon  this  day :  not  be- 
caufe  of  the  letter  of  the  fourth  Commande- 
ment yor  becaufefuch  labour  is  vitious  or  ftnfull, 
and  of  the fame quality  with  blafphemy,  adultery^ 
and  theft :  but  fo  far  forth  onely,  as  the  fame  is  an 
impediment,  tofuch  religious  &  Evangelic  all  du- 
ties, as  are  commanded  to  be  performed,  upon  the 
Lord's- day,  by  the  precept  of the Church :  and ft 
far  forth  alfo>  as  labour  or  fecular  attions  doe  hin- 
der Chrijlian  people ',  or  withdraw  them,  from  the 
fir  vice  of  Chrijl,  and from  fpirituall  aftions ,  ne~ 
cejfaryto  their  religious  edif  cation. 

Now  this  is  confirmed  in  manner  fol- 
lowing. 

1  Tn  the  new  Teftament  we  reade  of  no  pro- 
hibition^ or  negative  precept  concerning  abfti- 
nence,  and  ceflfation  from  fecular  a&ions  upon 
the  Lord's-day,  more  than  upon  other  dayes: 
Et quodnon prohibetur ultropermijfum est  .-That 
which  is  not  prohibited  is  freely  permitted^ 
[mhTertulliand.Coron.miLcap.2* 

2  The  Catholike  Church  for  more  than  fix 
hundred  yeares  after  Chritf,  permitted  labour, 
and  gave  licenfeto  many  Chriftian  people,to 
worke  upon  the  Lord's-day,  at  fuch  houres,  as 

F  f  they 


ut  tahour  u}wthe  Sunday* 


they  were  not  commanded  to  be  prefent  at  the 
pnblike  fetvice,  by  the  precept  of  the 
Church. 

During  the  firft  300.  yeares  after  Chrift, 
the  Church  lived  in  perfecution,  and  Chrifti. 
ans  were  not  free  to  abftaine  from  labour,  up- 
on the  Lord's-day,  or  upon  other  dayes,  for 
great  multitudes  of  them  were  bondmen  to 
Pagan  J4afters  :  many  were  compelled  to  la- 
bour  in  Mines,  and  in  Gallies,  and  to  toile  and 
drudge,  at  all  times,  when  their  cruell  Lords 
commanded  them.  And  we  cannot  finde  in  the 
whole  Ecclefiafticall  ftory ,  that  Chriftian 
people  did  make  it  a  matter  of  religion  to  f  or- 
beare  worldly  labour  upon  any  day  of  the 
weeke,  when  they  were  commanded  the  con- 
trary by  their  Lords :  neither  were  any  tor- 
mented or  made  martyrs,meerely  for  this  rca- 
fon,  That  they  refufed  to  worke,  or  labour, 
a  Avig.de.civ.De$  or  travell  upon  the  Lord's-day :  But  ifthishad 
ii.n.c.t.AChri-  bcene  a  fin  of  the  fame  quality  with  blafphe- 

itodomJSSL  my>  adultery  ■ and  thefr>  they would  rathcr 

amconfitendu^tan-  have  endured  any  mifery  which  cruell  tyrants 
tam per  orbemter-  could  have  laid  upon  them,  than  wilfully  to 
tuu^nTmeTus're-  have   tranfgrefTed  a  prime  divine   morall 

vocare  non  potuit :   LaW«  * 

flon  Icyis  offenfio 

nis  animorumj  fed  *  /•        ■         «  «         «      «  *•"- 

immenfarum  vari-  After  the  three  hundred  y ceres,  when  Con* 
arumq;  Poenaru,&  flaunt  the  Great,  by  his  Imperiall  power, 
$uoM^if»S£  maintained  Chriftian  religion,  and  among  ma- 
dacuf,  ny  other  religious  coaftitutions,  ordained  the 

weekly 


Lahonr  on  the  Sunday.  up 


weekely  obfervation  of  the  Lord's-  day  :  Rurall  b  Cod  u  n>; 
people  had  liberty  to  labour  in  their fields  and Vi-  u.e.d.fer.  'c0nl 
neyardsb,  and  none  of  all  the  holy  Fathers  of  ^^m^'0El^ 
the  Church,  living  in  thofe  dayes,  or  many  j«rXitm™Trlpar\ 
yeares  after  reprooved  the  fame,  or  held  it  a  ?'£•*•».**.  Be*a 
propnane  thing.  autcm  cteftiani 

codicafuisquoti-. 

In  S.  Hiirmesdaycsy  and  in  the  very  place  ^eJnf°^ 
where  hce  was  refiding,  the  devouteft  ChriiU-  id  temporis  q«5 
ansdid  ordinarily  worke  upon  the  Lords-day }  jnc*wponcbatur, 
whentheferviceofthe  Church  was  ended.For  &^c%$£ 
this  Father  in  his  Epitaph,  orFunerallOra*  bus  mandamm,ne- 
tion  of  Paula  reporteth,  as  f olloweth r :  ^atuT  ^a 

The  (Lad))  Paula  her  felfe  with  all 'the  Vir^  a  chriTliams^m- 
gins  andWidowes ,  who  lived  at  Bethlehem,  in  a  Pe"coribus  ,  nc 
Chifler  mthber,  »?o»the  LordSday,  repaired  ^SSSSi 
duly  to  the  Church,  or  Houfe  of  God,  which  was  faahei:ctur,&qujL- 
nigh  to  her  Cell  :  And  after  her  returne  from  |jf^f™itap^ 
thence  to  her  owne  lodgings ',  She  her  felfc,  and  all  c  Hieron./^.  Epl 
her  company  fell  to  worke,  and  every  one  performed  27.adE*Rocb.Die 
their  taske,  which  was,  the  making  of  clothes  and  ~clctmpr^ 
garments,  for  themf elves  and  for  others,  as  they  cedebant.ee  uimm- 
voere  appointed.  quodq5agmcn  pro- 

If  pnam  matrcm  ic- 

quebatur:  atqj  in- 

In  Gregory  the  Great  his  time ,  it  was  dc  Parit^  reyer. 
reputed  Antichrijlian  doSrine,  to  make  it  a  fin,  Hfcfi^ 
or  thing  unlawrullto  worke  upon  the  old  Sab-  vei  iibivd  ceteris 
bath-day,  or  upon  the  Sunday,  or  Lords-day  <*.  ""himema  faClc- 

•       -L         .  r         .       i     •      / '        /»         ,       J  n     banc, pa.  x 8 1. 

In  afrer  times,  both  in  the  Baft  and  Weft,  a  Greg.  Mag.iu. 

Ep.  j.  Peiueniiad 
me  Sec.  ItautdicSabbatialiquidoperaii  prohibeant  :  quos  quid  aliud  quamAnti- 
chriftipraedicatoresdixeKin,  qui  yemens,  diera  Domkucum  &  Sabbatum  ab  omnt 
o^eret'acjetcuftoc'in. 

Ff  2  in 


22©        Imperiall  Laities  concerning  the  Lor  is- day] 

in  France,  in  Great  Britaine^bothm  the  day es 
of  Saxon  and  Danijb  Kings :  rurall  workcs  and 
labour,  and  other  civill  and  fccular  negotiati- 
ons, were  prohibited  and  restrained;  upon  the 
Sunday  or  Lord's  day,  and  upon  other  FefH- 
vall  day  es.  And  this  reftraint  was  made,both 
by  Regall  and  Imperiall  Lawes,  and  likewise 

b  Novel.   Leon,  by  Epifcopall  Synods.    Reade  the  quotations 

^ol%^;tn:  in  the  Margined 

&o,  abipfoqucin- 

ftitutis  plncuit,  ut  omnes  in  die  facro,  qtioque  noftra  imegritas  reftaurata  eft,  a  labo- 
revacent,  neque  Ag.icols,  neque  quicquam  in  eo  alii,  illickum  opus  aggrediantur. 
Si  enim  qui  umbram  quanc'am  atqtie  feuram  obfervabant,  tantopere  Sabbati  diem 
venerabantur,  ut  ab  omni  prorfus  opere  abftinerent,  quomodo  qui  gratix  lucem,  ip- 
fam]ue  ventatem  colunt,  hoseumdicm,qui  a  Domino  honore  ditatu? eft,  uolque 
ab  exitii  dedecore  liberavit,  non  venerari  par  eft  e 

Impp.  Ludovic.  &  Lothar.  Concil.  Pajif.  I.  c*p.  So.  Iudseis carnalibus  moris  eft, 
Sabbaiumarnaliterobfervare:  Chriftianorum  porro  religiofae  devotionis  (qux  ut 
crediturcx  Apoftolorum  Traditione,  imo  Ecclcfia;  authontate  defcendit)  mosin- 
olevit,utob  memoriam  Dominicx  refurre&ionis,  diem  dominicum  vcnerabiliter 
atque  honorabiiiter  colant,quoniam  eo  die  Deus  lucem  mundi  condidir,-:©  die  Chri- 
flus  a  mormis  refurrexit,  eo  die  Paracletum  Spiritual  fnnctum  Apottolis  milit  de 
Curbs,  eo  die  Manna  pluit  de  Ccelo.  Ha;c  &  hiis  (imilii  liquid©  oftendunt,  hunc 
diem  ceteris  diebus  celebriorem,  &  venerabiliorem  effe  debere.  Pro'mde  nobis  vi- 
fum  eft,  ut  primum  Sacerdotes,  cun&ique  fideles  fumrnopereprocurent,  ut  tanti  di- 
et debita  obfemtio,  religiofaquc  devotio,  devotius  exhibeatur.  ^hiapropter  fpecia- 
liter  &  humiliter  a  Saccrdoubus  Imperialis  Ma jejfas  flagitanda  eft,  ut  ejus  a  Deo 
ordinatapoteftas,  ob  honorem  et  rcvercntiam  tanti  diei,cunctis  metum  incutut,ne 
in  hnc  fan&a  &  vencrabili  ic3mercatus  &  placita  ,  &  Ruralia  qua; que  opera,  nee 
non  &  quaflibet  Corrigationcs  ullius  conditionis  homrrves,  facere  prasfumant  •  quoni- 
smdumheecagunt,  &  decus  Chriftianitatis  obfufcant,  &  nomcnChriliibhfphe- 
mantibus , locum  amplius  bhfphcmandi  attnbuunt:  decet  igitur  uteodieChnftia- 
nus,  Divinis  laudibus,  &  non  Rurally  us  openbus  facet. 

Carol. -Mfg.  Turon.  Concil.  ?  .cap.  40.  Intcrdicatur  ne  mercata&phcita  uS. 
<|uam  fiant  in  die  Donainico.  Qu.iprop:er  oportet  omnes  Chnftianos  a  iervili  ope- 
re, in  laude  Dei  &  gtatiarum a&ionc, ufque ad  vefperam  perfcverare'.  Anfcgifus  tf , 
1 .  cap.  1 3  o.  d.  Francor.  teg.  Carolus  magnu6  in conftkutionibus  fuis  prohibct,  ut 
mercatus  die  Dominico  nurlo  loco  habeatur. 

Concil.  M.nifcon.  i.  Can.  t.  Cuftodire  debemus  diem  Dominicam  quae  nos 
*Jenuo  peperir,  &  i  peccntis  liberavit.  NuUus  veftrum  iuium  fomkibus  vacet3  nul- 
//#  caularuma&ionesexcrceat,  nemo  fibi  talem  ncccflitatcm«xhvbeat,qua:  /ugum 

jumemoium 


Imperial!  Lcfoes  for  Sunday.  2  1 1 


jumentorum  cervicibus  imponat.  Eftoie omnes  hymnrs  &laudibus  Dei,  ammo 
corporibufque  intcnti :  Si  quis  veftrum  proximam  habeat  Ecclcfiam,  propcretad 
eandem,  &  ibi  Dominico  die,  femetipfumprecibus  lachrymifque  afficito.  Sint  ocuU 
xnanufque  veftrae,  toto  lllo  die  ad  Deum  cxpanfae.  Ipfe  enim  eft  dies  requietionig 
perpetuus :  ipfe  nobis  per  fcptim*  diei  umbram  infinuatus  nofcitur ,  in  lege,  &  Pro- 
phetis.  Liftum  igitur  eft,  ut  hanc  diem  unanimiter  cekbrcmus5  per  quam  fa&i  fu- 
mus  quodfuimus. 

Cabilonenf.  Conc'iU  ca.i%.  Inftituimus  m  in  ipfo  Dominico  die  ruralia  opera,  id 
eft,  arare^mciTesmetere,  exa&us  facerc,  vel  quicquid  adruris  culturam  pertinct, 
nullus  penitus  praefumat. 

Turonenf.  Synod.  Sub  Carol,  m.ca.  40.  Interdicatur  ne  mercata,  &placitauf~ 
quam  Hanc  in  die  Dominica,  qua  cportet  omnes  Chriftianos  a  (crvili  opere,  in  lau- 
de  Dw*i j  &  gratiarum  a&ionc  ufque  ad  vefperam  perfevcrare. 

Arelatcnf.  Concil.  Sub  CatoL  magna.  Nc  m  Dominicis  diebus  publica  mer- 
cata, nequecaufationes,neque  difceptationcs  excrceantur;  fie  penitus  a  rurali  &fer- 
vili  opere  cefietur,  hiis  folummodc  per  ad  is,  qua:  ad  Dei  cultum  &  (ervicium  pcrti- 
nere  nofcuntur. 

AntiGodercnt.  Concil. cdp.  16.  Non  licet  die  Dominico  boves  jungere,  vel  alia 
operaexercere. 

Maximize.  Concil.  Sub  Carol§.m.eap.\7.  Omnes  dies  Dominicos  cum  omni 
reneratione  decrcvimus  obfervarij  &  a  fcrvili  opere  abftineic  !  &  uc  mercatus  in  ei? 
minime  6t,  nee  placitum  ubi  aliquis  ad  mortem  vel  paenam  judicetur. 

Rhemenf.  Synod.  Sub-  Caiolo.  m.cap.  $  ? .  Vt  diebus  Dominicis  fecundum  Do- 
mini praecepaim,  nulla  opera  fervilia  quilibet  perficiat  ?  nee  ad  placita  conrem  it,  nee 
ctiam  donationes  in  publico  facere  pra,fumat>  neque  mercata  exerceat. 

Concil.  Dingfeld.  apud  Aventtn.  Annul,  li.  $ .  Die  fcfto  (blis,  otio  divino  inten- 
tus  prophanis  negotiis  abftincto.  Qui  hoc  die  vehiculariam  aut  hujufmpdi  operant 
fecerit ,  jumenta  ejus  pnbhea  funto.  Si  contumax  perrexent,  in  fervitutcra 
redigatur. 


De  obferv Attorn  diei  Dominica  ex  antiquis  legibus  <jr  Sjnodis9 
Anglo- S  ax  onum^  &c* 

Ex  Inn  Regis  Occid.  Saxon.  K.c.^.Circa.  An.6%8  .Si  fervus  opcreturdie  Solis  per 
prxcepturn  Domini  fui,  liber  fit,  &  folvat  Dominus  mulcts  nomine  $  o.s.  Sin  in- 
)u(Tu  Domini  operetur,  corium  perdat  (.i.  flagelletur,)  vel  flagellationem  pretio  rc*= 
dimat.Si  liber  ea  die  operetur ,  uon  mandame  Dpmino,amittat  hbcttatem,&  in  Saw- 
cerdotem  poena  duplex  cfto. 

In U.  Aluredi magni, Regis  Angl.  An. 'Dom.S  7  6  .Cum  Guthurno  Dinorum  Reg? 
primo  eduis,etin  fctdcie  Edovaxdi  Regis  nlii  Aluredi  mngn-  cum  wdzmGuiburfif 

Ff  1  pofts.% 


%i%  paritfh  and  Saxon  tapis] 


poflea  confirmatis,  fC\.  circa  An,  Dm.  pt  *.  Cap. 7. fie  babetarfub  tit.  De  ope* 
ribus  in  die  fefto.  Z)ei«  z»  tt*/tf . 

Qui  in  die  Solis  mercaturam  egerit,  mercem  ipfom  foris  facito,  &  praeterea  fi  15 
Danus  fuerit,  1 2.  (nummi)  oras,  Anglus  vero  30.  fol.  Liber,  ii  in  quavisfefta  die 
operatus  fit,  vcl  libertatc  iiia  exuatur,  vcl  legis  violate  mulcYim  (quam  Lahttice 
vocantj  Servus  corium  perdat,  velhocpreciorcdimat.  Si  Dominus  fcrvum  fuum 
ad  aliquid  opevis  in  die  feito  cogerit,  legem  violatam  apud  Danos  fubeat,  apud  An- 
glos mul&amconftitutam. 

Cap.$.  Nemo  fceleris  reus  (fiqua  vitari  poffitj  in fcftivitate  diei  Solis  afficiatur 
morce,  ni  inrugamfc  conjcceritvelrcpugnaveri: :  comprehenfus  autem  tcneatur, 
donee  feftivitas  diei  peitranfieiit. 

In U.  Regis  iEthelftani.  Ca$.\\.  Nulla  mercatura  fit  in  die  Solis:  fi  ouishanc 
fecerit  mercem  foii$facicoJ&  eciam  3  o.  folidis  eluito. 

In H.  Eadgari  Regis 3  Cap.1).  Circa  An. Done.  $66.  Vnumqucmque  diem  Solis 
quifque  feftum  celebrato,ab  hora  nona  diei  Saturni  (id  eft,  tenia  pomeridiana)  ufq> 
ad  diiuculum  diei  Lunx,  fub  ipfa  mulcta  in  ludiciali  libro  defignata.  Quaml&et 
etiam  diem  Miflalem  prontindi&a  fuerit  a  Saccrdote,&  indicia  infuper  jejunia  om- 
nicum  religione  unufquifque  obfervato. 

7»Canuti  U.  Ecciefiaft.Cap.14.  Circa  An.  Pom.  10 1£.  Fefta  &  jejunia quif- 
•quis  obferva<o,diei  Solis  celcbritatem  a  nona  (.i.  hora  tertia  poifc  meridiem)  diei 
Saturni,  ufquc  in  diluculam  diei  Luna?,  &  alias  omnes  MifTalcs  dies  prout  ruerinc 
impcrati. 

£t  Cap.  i  5.  Mercaturam  ctiam  in  die  Solis  &  fecularem  quamlibet  concionem 
(nifi  magna  provocante  neceffitatej  ftrictius  inhibemus  j  &  a  yenath'M  mundanif- 
que  omnibus  operibus  uawfquifq,fedulus  acqoiefcat. 

EtinU.e]iufecul*ribui*  Cap.  42.  Nemo  fcelcrrs  reus  (fiqua  vitari  poflit)  ki 
feftivitate  diei  Solis  afficiatur  morte,  &c.  totidcm  omnino  verbis  ut  hk  fuperius  in 
f  cedere  Aluredi  &  Gutbruni,  Cap.o. " 

Hd.  Conf.cir.an.  1 0  i+.Qnfuk  que  extant  legibas)  nihilaliud  de  diei  Dominica? 
obfemtione  ftatuit,  quam  (ut  cxtcri  dies  omncs  Ecclefix)  pice  fua  regia  fiingere- 
tur :  hoc  eft,  ut  immunis  cflet  k  fori  jurgiis  &  fecularibus  alas  vexationibus,  iindc 
in  Cap. 3 .  ait,  Ab  adventu  Domini  ufque  ad  o&abis  Epiphamx,pax  Dei  8c  fanclac 
Eccleiia?  per  omnc  regnum.  Similiter  a  feptu3ge[imaufq>  ad  o&abis  Pafchx.  Item 
abafcenfione  Domim  ufq;  ad  oc"hbis  Pentecoftes.  Item  omnibus  dicbus  quatuor 
temporum.  Item  omnibus  Sabbatis  ab  hora  nona,  &  tota  die  fequenti  ufqj  diem 
Lunae .  Item  vigiliis  San&x  Maria  y  Sancti  Micbatlis,  &c.  Item  omnibus  Chriftia- 
nisad  Ecclefiam  caufa  orationis  euntibus,  paxineundo  &  redeundo  fit  e is,  &e. 
Hse  wdem  in  U,  Gulielmi  Conqucft, 

In 


Saxon  and  Danifi  Lamu  225 


In  Concilto  ClovejhovU  fub  Cuthbarto  Ar  chief  if,  Dortbcr* 
nU^An.Vom,  747. 

Cap.i4«  Dthonort  &  obfervatione  Dominicidku 

Quarto  decimo  ftatuitur  loco  :  ut  Dominicus  dies  legitima  veneratione  a  en 
celebretur,  fitque  divino  tantum  cultui  dedicatuf,  omnefqj  Abbates  &  Presbyteu 
ifto  facratiflimo  die  in  fuis  Monafteriis  acqs  Ecclcfiismaceant,milTarumq;  folem- 
nia  agant,  omiflifq;  extcrioribus  negotiis  ac  feculanum  conventibus  atque  itineribus, 
nifiinexcufabilisquajlibetcaufa  urgcat  religiofae  Converfauoms  ,  ac  bene  vivend; 
normuhmdefacrae  Scripture  eloquiis  fubjedisfamulis  prxdicando  infinuent.  Scd 
6c  hoc  quoq>  decernitur  quod  eo  die  five  per  alias  feftivitates  majores,  populusper 
Sacerdotes  Dei  ad  -audiendum  Verbum  Dei  conveniat,  MuTarumqj  Sacramencis  ac 
do&rin*  fermonibus  frequentius  adtic* 

Inter  Canones  Egberthi  ^Archieffcoft  Eboncenfis,    Circa 
An.  Dom,  784. 

Cap.  3 .  Item  ut  omnibus  feftis  &  dicbus  Dominicis  unuiquiq;  Sacerdos  EvanV 
gclium  Cbri/ti  prardicetpopulo, 

Infra  fub  titulo  de  Sabbato. 

Deus  Creator  omnium  creavit  hominem  in  fexta  feria,&  in  Sabbato  requievit  a& 
operibus  fuis,  &  fan&ificavit  Sabbatum  propter  futuramfignificationempaffionit 
Cbri/?i8c  quietism  fepulchro.  Nori  ideo  requievit  quia  larTaserTet,  qui  omnia  fine 
laborc  fecit,  cujus  omnipotentia  non  poteft  laflari,ct  flc  requievit  ab  operibus  fuis  ut 
non  alias  creaturas  quam  antea  fecerat  poftea  feciflet.  Non  fecit  alias  creaturas  po- 
ftea, fed  ipfas  quafcunqj  fecit  omni  anno,  ufque  in  finem  feculi  tacit.  Homines  creac 
in  animabus  &  corponbus,  &  animalia  &  beitias  fine  animabus .  Omnis  anima  ho. 
minis  a  Deo  datur,  etipfe  renovat  creaturas  fuas,  licut  Cbriftu:  in  Evangelio  air  $ 
Pater  mens  ufque  modo  operatur,et  ego  optior.cbriftus  pro  nobis  pafiiis  eft  in  fexta 
aerate  mundiin  fexta  feria,  et  rcformavit  perditum  hominem  paflionc  fua,et  ope- 
ratis  miraculis  fuis  requievit  in  fepulchro  per  Sabbatum,  etfandificavit  Dominicum 
diem  refurre&ione  fua.  Nam  Dominica  dies  prima  dies  fecul:  eft,  ctdies  rcfurre- 
ftionis  Cbrifiiy  et  dies  Pentecoftes,  et  idcofan&acft,  ct  nos  ipfi  debemus  ene  (pin- 
talitcr  Sabbatum  Sabbatixantes,  id  eft,  vacantesab  operibus  fervttutis,  ideft,pco 
eatis,  quia  qui  facit  peccatum  fervus  eft  peccati .  Sed  quia  non  poflumus  cfle  fine  pec- 
catis,, caveamus  in  quantum  pofFumus  et  emendemus  quicquid  peccavenmus , dernus 
bona  exempli  fubditis  nobis^t  corrigamus  nofmet  ipfos  &  fubditos,  et  exhoncmur 
admeUoia  jugitcr.  ^»M. 

Circa 


224  Religious-  offices  upon  the  Lord's  Jay* 


Circa  An.  Dom.ioo9.  In  Concilio  Rrnanenft  Pambritan- 
nico  itegtfEthelredi  edict  o  ab  Archieptfcopis  ^Elfeago 
J)orobem>&  Vulftano  Eboracenfh&cccelebrato.Cap.if: 

Feftivitatcm diei Solis  &  ad  eandem  qu'rcquil  pertinct ,  fcrventius  quifque  f.bfer- 
vato.  Amercaturis&convemibuspopuli  (puta  fecularibus  &forenGbus)  a  Vena* 
//o^mitfw&mundanisopcnbusinfanc'U  ilia  die  fedulusabftineeo.  Htcpropemo* 
dumvcrbatlm:fedinexemplo  iftim  Concilii pera*tiq*o Ua  cxhibttur  :  Dominica?  (o- 
lenniadici  cum  fummo  honore  magnopcrc  celebranda  funt,  ncc  qnicquam  in  eadein. 
opcris  agatur  fervilis  j  Negotia  quoque  fecalaria,  qujeftionefqi  publics  in  eadem  de«» 
ponanturdie. 

With  the  former  Lawes  and  Edi&s  of  Prin- 
ces: and  the  Canons  of  Councels ,  oumatio- 
nall  Lawes  and  Statutes,  and  the  Precepts  and 
a  Ganomj.  An.  Canonsofour  Church  a,  accord  very  exaft^ 
j2cll'^Aii miner  ty*  concerning  abftinence  from  fecular  affaires , 
ef  ptr/ons  mtbrn  and  the  religious  obfervation  of  the  Lord's 

ltdb"rCb// X  day^ 2nd of 0ther Holy-daycs. 
btccf0rtb\eiehrate  And  wee  confent  likewife  with  the  Ca- 
Mdi&p  the  Lord's  tholike  Church  7  concerning  the  freedome  of 
ut^SA  CtriBi*  people,  from  the  rigorous  fervitude 
•tber  Hoiy-dayes,  of  the  Iudaicall  Law  :  and  the  Statutes  of  our 
&c.  in  hearing  the  Narion  ?  ancj  our  Canons ,  and  ©ur  Homilies 

ZpiMkclnd'r'*  Permit  necefifary  worke,  (the  forbearance 
van pmyersjnac-  whereof  y  would  bring  notorious  detriment) 

SKV'SJS-  °P°n  fome  Part  of Sundayes  and  Holy-daycs. 
*>  Hcmd.  of  the  Our  Homily  faith  b:  This-  Commandement 
place  and  time  of  dot  h  not  bin de  Chriftian  people  fo  firstly  at  it 
ZMjtr$i«,  1 2  4.  did  the  \c  wes  >  touching  the  forbearing  of  worke 
And  labour  in  time  of  great  necefiitie. 

Q^  Eliz.  Injunft.  20.  All  Parfons }  Vicars 
and  Curates  5  fl)a/l  teach  and  declare  unto  the  pec* 
pic  J  hat  they  way  mthafafe  and  quiet  conscience, 

after 


Labour  upm  Sunday.  225 

after  their  common  Prayer  in  time  ofHarvett,  la- 
tour  upon  the  Holy  and  FcH  ivall  dayes ,  and  fave  ~ 
that  thing  which  God  hath  fent.  And  if  for 
any  fcrupulofity  or  grudge  of  conference ,  they 
Jhould  abftaine  from  working  upon  thofe  dayesy 
that  then  they.  Jhould  grievoufy  offend  and  dif- 
pleafe  God. 

King  Edward  6.  Injunft.  All  Parfons ,  Vi- 
cars and  Curates,  Jhall  teach  and  declare  unto  their 
Parijhhners,  that  they  may  with  afafeand  quiet 
conscience  in  time  ofHarve^  labour  upon  the  Ho- 
ly  and  FeftivaU  dayes ,  and  fave  that  thing  which 
God  hath  fent.  Andif  for  any  fcrupulofity ,  or 
grudge  of  confeience  ,  men  Jhould  fuperfiitioufly 
abHainefrom  working  upon  thofe  dayes,  that  then 
they  fhouldgrievoufly  offend  and  difpleafe  God. 

The  Statute  of  King  Ed.6.An^.  &  6.ca.$. 
Provided  alwayes ,  and  it  is  enaftcd  by  the  autho- 
rise a f ore f aid,  that  it  /halite  law  full  to  every  buf- 
band-man^  &c. 

And  in  ancient  times ,  the  like  was  per-  c  Condi  ap.  Pa. 

miffTvl  c  latium  Vcmis.Sub 

miucu    •  Reg.FrtncPipino. 

t4p.14.De  die  Do* 
minico,  quia  perfuafum  eft  populis,  de  die  Domini co  agi  cum  cabailis  iicue  bobus  & 
vehicnlis  per  itinera  non  debere,  neque  ullam  rem  ad  vidum  pra»parari,  vcl  ad  nito- 
rem  domus  vcl  hominis  pertiaentem  ullatenus  exerceri,  quae  rej  ad  Iudaicam  magis 
quam  ad  Chnftianam  obfervationem  pcrtinere  probatur,  id  Ihtuimus,  ut  die  Domi-* 
nico  quod  ante  fieri  licuit ,  liccat.  De  opere  tamen  rurali,  arationcjaut  vinea»  fc&io- 
Re,  excuflione  vel  fepe  facienda ,  ceoiuimus  abftinendum,  quo  taciims  ad  Ecclelum 
venieacesjoracionis  gratia  went. 


G  g  Obfcr- 


2l6  Labour  and  recreation  upon  the  Holy-dayl 


Obfervation  the  fifth,  concerning  the 
Lords  Day. 

Abftnence  ,  or  refting  from  fecular  labour 
and  negotiation ,  and  likewife  from  Paftimc 
and  Recreation  upon  the  Holy-day,  areeonfi- 
derable  ,  Either  according  to  their  Relation 
to  the  Religious  offices  of  the  day :  Or  as  they 
concerne  the temporall  welfare,  comfort,  de- 
light, profit,  andnecefficie  of  man. 

So  far  forth,  as  fecular  labour ,and  paftime, 

or  recreation  are  impediment*  to  facred  and 

religious  duties ,  publike  or  private,to  be  per- 

dCniUnua  r  *ormcd  upontheHoly-dayes,  they arcto bee 

s.ca*.$lE6 S-  avoided,  and  abftinence  from  them  muftbee 

yseftpeccatfijquo  ufed ,  according  to  the  equity  of  divine  Uw>and 

™"^m?Z tht  Pme?*  °fthc  church :  othcrwifc  they are 

*ft,6  Ghrimane,  facrilegiou**,  Becaufe  they  aremeanes  to  rob 

^mTnduf^e  ^  G  °  D   °f  HiS  h°n0Ur>  afld  t0  hinder  the  ^Piri- 

trr,netninclnccii7s  tuall  edification  of  Chriftian  people, 
voiuptatibus  habe-  The  eating  of  certaine  kindes  of  meats^  was 
MhmTLjfri-  finfull  under  the  Law,  becaufe  of  a  legallpro- 
can.  pag.  7  30.  Ne  hibition :  But  under  the  Gofpcll,  the  eating  of 
minTca^mdkm^"  allkindesof  wholefome  meats  is  lawfull,  Vn~ 
aimmrFcft^  dia  kjf*  the  fame  be  done  intemperately ,  or  con- 
in  reveretiahabuC-  trary  to  the  Precept  of  the  Church  or  State, 

ft  5  quo  minus  co 

ipfo  tempore,  quo  Dominus  omne**x  mortis  Yinculi$  compedibufquc  afleruerit,  h«H 

mines  ejus  Ecclefi*  in  vincula  eoni  jeer  cat. 

commas 


Labour  upon  the  Holy-day.  tly 


commanding  abftinence  and  fading  :  in  like 
manner  ,  working  and  labouring  upon  the 
old  Sabbath  day ,  was  a  finnc  under  the  Law, 
becaufeof  Go  d'$  pofitive  precept :  But  under 
the  Go/pell,  itisnofinnetoworke  or  labour 
upon  any  day  of  the  weeke,  but  then  oncly, 
when  the  doing  thereof  is  an  impediment  to 
fpirituall  and  religious  offices ,  which  by  the 
generall  commandement  of  the  Holy  Gholi  y 
and  by  thefubordinate  precept  of  the  Church, 
are  to  be  performed  upon  the  Holy-day. 

And  for  this  caufe  the  Church  of  G  o  d 
prohibiteth  them  :  And  this  Precept  of  the 
Church  hath  a  two-fold  obligation  :  The  one 
arifingfrom  the  quality  of  the  obje#,or  things 
prohibited  ;  For  becaufe  abftinence  from  la- 
bour,  and  from  recreation  upon  the  Holy-day, 
isfubfervientto  the  excrcife  of  Religious  du- 
ties :And  on  the  contrary ,  fecular  labour  and 
paftime  are  impediments  thereunto  :  Therefore, 
although  in  their  proper  quality  they  are  not 
cvill,  yet  the  ufe  of  them  is  to  be forborne,  atfuch 
times  And  hour  es  of  the  day ,  and  in  fuch  manner ', 
as  the  Precept  oft  he  Church  commandeth. 

The  fecond  obligation  of  the  Precept  of 
the  Church,  arifeth  from  the  authoritie  of  the 
Commanders :  For  the  Bifliops  and  Paftors  of 
the  Church,  are  by  office.  Stewards,  andfubor- 
dinate  Rulers  >in  the  Houfe  of  Cod j having  au- 
thoritie from  Christ,  notonelytofeed 
Hisflocke  withwholefome  do&rine  ,  but  to 
govcrne  the  fame  with  holy  precepts  andCa- 

Gg  2  oons 


uS  %egaU  authority  in  things  religious* 


nons  in  matcers  of  decencie,  order^nd  edifica- 
tion.  And  itis  the  ducie  oichriflian  people  to 
obey  them,  Htb.  1 3. 1 7. 

Alfo  Kings  and  Princes  are  the  Lord's  Vice- 
gerents ,  Pfal.$2. 6,  togoverne and  command 
His  people.  Not onely in matters  concerning  hit. 
mane  [octet y  9  But  alfo  in  things  concerning  orap. 
*  Aug.c.  crefion.  pertaining  to  Divine  Religion*. 

h*'*  rp'  %l'v>?  An^  lt  ^at^  a'wayes  ^ene  the  honour  of 
fc^iunt?Cficuc  ti*  Religious  Monarches,  toconfirmeandratifie 
divinnus  impcra-  the  godly  precepts  and  Canons  of  the  holy  Bi- 
Rcges^Hnto  ^opsand Paftors  of  theChurch ,  by  theirre- 
Regno  bona  jabe-  gall  and  imperiall  authority  f:  \yis  appeareth 
am.&maiaprohi-  ty  conftantine  the  Great,  and  by  Theodofius^ 
qux C  pertinent  "ad  <-M*rci*nus,  Charlemaine,  Lewis,  Lotharius&c. 
humanam  focicta-       2Qw  the  holy  Apoftle  commandeth  obe- 

SS*  af  n£nZ  dience to  RoYa11  authority ifl things  honeft,re- 
religionem.  idem  ligious,  andjuft,  and  that  9for  conscience  fake » 
fr'*\v  t  Xmt  x3*5'  For  w^ca  they  command  Duties 
L.i°Speciaiirt1er&  of  this  quality ,  Perilhs  juhet  Chrifim  S:  The 
humiliterd  Sacer-  fupreme  Law-giver  H imfilfe,  which  is  the  Lord 
hT^^E  c^ft,  isthePrmeComma»Jtr,\>to.S.i5. 

tandaeft3utejus  a 

Bco  ordinata  poteftas,  ob  honoretaj  &  reverent&m  antidiei>  cunftis  metum  incu- 
ti:t,ne  in  hac  fanfta  &  venerabili  dieiMercattts  &  Placita ,  &  Ruraliaq\xxc^i  opera, 
nccnon  &  quaf  Iibct  corrigationes,  ttlhus  conditionis  homines^faccrcpraefumant^r. 
2  Aug.  Epitt.  1 6 oMntcr  homines  paenas  lui^et  apud  Dcum  fdrtem  non  habebit, qui 
hoc  f..ccrenohuc3quodeipercor  Regis,  ipfa  Veritas jiiflk*  Ibid*  Jmperatorescum  bo* 
»um  jubcnt,pcr  illosnoa  juhct,nifi  'Chriftus, 


Concerning 


Touctnng  Recreation.  up 


Concerning  Recreation  upon  the  Holy- 
dayes. 

By  Recreation  wee  under -H and,  Sports,  Pa- 
(limes  7  LMufick,  flaying  at  fome  kindes  of  games, 
and  bodily  exerctfes,  &c.  ufcdto  refrejh  the  body 
and  minde  of  Man^after  labour &ferious aflions2.  zExSe«eca,Lku- 

Recreations  are  of  two  forts  or  kindes :  *ff  •/*£ \ 
i.  Honeft  and  Lawfull :  2.  Vitious  and  unlaw-  suod  rciUwaocL 

f\jl|,  et  rcprodudio.  Ec 

Honeft  and  lawfull  recreation  is  fuch,  as  nTcaSam  \nJi- 
neither  is  vitious,  in  refpeft  of  the  matter  and  mifiionemiaboru, 
quality  of  theobje<ft:  neither  is  accompanied  Jfe^iflfc 
with  any  evill  circumftances.  Vitious  ob-  lationemcumcor- 
jc&s  are  fuch,  as  bee  morally  evill  in  quality:  P°ris>  tumamim, 
as  cxceflive  drinking  ,prophane,  obfeene,  or  novo^Tdcnwrpro! 
fcurrilous  fpeaking,  prodigall  or  fraudulent  ^ua,  &reftauraii, 
playing  or  gaming,^.  $S5£2$& 

Evill  circumftances,  are  undue  and  unlealo-  veiutfemntur,  & 
nabletime:  undecencyin  refped  of  place,  per-  ]"ic^  VLes^ 
fons,  habit,  orgefture:  relation  to  fome  viti-  me^.u' 
ous  end  :  exceflive  and  immoderate  a&ion, 
difobedience  to  Lawes  and  fuperior  authori- 
ty,^. 

Thef.  i.  All  kindes  of  recreation ',  which  are 
of  tvill  quality  in  refpeft  of  their  cbjeft  :  or 
which  are  attended  with  evill  and  vicious  cic- 

Gg3  curaftances 


ijo  Recreation  on  the  HotyMy. 


cumftances,  are  unlawfull,  and  to  be  refrained 
Upon  all  dayes,  andatallfeafons.  Bur  if  they 
beufeduponthe^Wj  day,  or  on  other  Fefti- 
/.  s  .Sf .  iane°eftj  vail  day es,they  are  facrilegious,  becaufe  they  b 
6Chriftianeacck-  rob  Godot  his  honour,  to  whefe vvorfhipand 
iSSgSSSi  frvice  theholydayisdevotcd  :  and  they  dc- 
inconceflis  voiup.  file  the  foules  of  men,  for  the  cleanfing  and  edi- 
lfx^&^ETrr  fying  whereof,  the  Holy-day  is  deputed. 

vius  eft  peccatum, 

quo  fanaioii tem-  Tbef.i  .Recreations  honcH  And  moderate,  fuch 
ConciLTXta^l  as  are  neither  vitious  in  quality  or  circumftan- 
w».*i.  irreiigiofa  ces,  may  Lawfully  be  permitted,  and  exerci- 
confuctudoeft,qu2  fecj  upon  fome  parc  0f  the  Chriftian  Holy- 

▼ulgusper  faneto-    ,        c 
tu  foieanitates  &  Gay     . 

fcftmtatcs  agere  Argument  i .  Recreations  of  this  quality, 
Sddkn!  SSS  are  Prohibited  by  no  juft  Law  :  either  Divine, 
officiis  imenderc,  Ecclefiafticall3or  Pohticke :  and  therefore  they 
?  lf  ibusto?  iiam  arc  not  ^nnes>  becaufe  fin  is  the  tranfgreflion  of 
StlcSX?81  a  X  f°me  Juft  Law ,  according  to  the  definition 
Bphtcm.sym.fJ.  thereof,inholy  Scripture,  i  lohn  j. 4.  Mat.  15, 
c^Jnopf.  Purt  3-  Rom.  2.  23.  &  Chappy.  Um.i.n.  and  ac- 
Ttotog.  vijp.n.  cording  to  the  Fathers  d,  and  all  the  Doctors 

^lli^oVr^  °fthe  C[lUrCh  '• 

SeaSor^omSl  Vnlcfle  therefore  the  oppofers  of  fuch  re- 
no  prohibctur,  ut  creations,  bee  able  to  demonftrate,  that  they 
tSSSSSSm.  f c  Prohibited,  or  repugnant  to  fome  juft 
licet,  qux  eultum  Law,  the  fame  are  not  vitious  or  nnfull,  and 
Dci^non  »»p*£k»  they  may  lawfully  bee  permitted  by  fuperiors, 
honcftc!  Snter',  and  excrcifed  by  fubje£s,  and  inferiors,  upon 

moderate,  &  fine  the  Holy-day. 

feandalo  Jit.  J        J 

d  Amb.  d.  paradif.  f  .8.  Aug.  e.  TahJI.  Manitb.  ft. **.  <.  27.    e  lomb.  fext.li.i. 

di(f.  i*.&in  <md.  S(k$UR.  A9U11 ,  x .  a.  q utftj  1 . art.  6. 

Argument 


Labour  upon  the  Sunday.  2n 


Argument  z.  Secular  and  corporall  labour, 
may  lawfully  be  ufed,  upon  fomc  part  of  God's 
Holyday  :  namely  fofar  forth  as  the  fame  is 
not  an  impediment  to  the  religious  Offices  of 
the  day. 

Therefore  honeft  and  moderate  recreation, 
may  likcwife  be  permitted  and  ufed. 

i  The  antecedent  is  prooved  in  manner  fol- 
lowing. 

i  NojuftLaw,  Divine,  Ecclcfiafticall,  or 
civill,doth  totally  prohibite  the  fame. 

2  Many  cafes  of  urgent  neceflity  require 
this :  for  the  welfare  of  man  himfelfe,  and  of 
many  creatures  is  preferved  thereby. 

3  In  the  time  of  the  Old  Law,  thefame 
was  la wf ull  in  many  cafes,  Mat.  1 2 . 1 1 ,  &c. 

4  The  Apoftolicall  Primitive  Church  per- 
mittedthisf,  and  allthe  Schoole  Do&ors,  and 
the  Canonifts :  and  worthy  Divines  of  our  own 
part  teach  the  fame  §.  f  **aie  before  ok* 

2  The  fequellandconfcqucnce  of  the  Ar-  £r z'z?)n  cant. 

folJjom.jo.jf.6oi, 
Vt  autem  Chtiilktni  co  die  (DominicoJ .  a  fuis  quotidianis  laboribus  abftinerent, 
praetct  id  tcmporisquodinca?tuponebatur,  idnequeillis  ApoftoWcis  temporibua 
mandatnm :  ncque prius  fuit  obfervatum,  quam  id  a  Chriftiams  imperatotibus,  ne 
quis  a  rerum  facrarum  medkatione  abftraheretur,  ncque.  ita  prxcKcjobfervatum  fait, 
Zanch.  in.  4.  Pneccpt.  Caufa  cur  externa  civilia  opera  vitentur  in  diefeffo,  non  eft 
quod  per  fe  mala  fint,  contaminci.tvc  fanclifaationem  diei  Fefti :  fed  quia  impedimen- 
ta funt  nc  quis  po  flu  vacare  praeftandis  iis,  quae  Deus  requirit  in  culm  fuo  externo,  in  I 
fcftis  &  faens  diebus.  Dansus  Ethic,  it.  1.  cap.  9 .  Nobis  Chriftiaais  non  tanta, 
tamve  fevera  &  rigida  ceffatio  (nempe  ne  laboremus  in  die  Dominica  )  impofica  eft. 
Namex  lege  Conftantini ,  licet  fere're  &  me  tere  in  die  Dominica,  (icommodum 
St.  Bomil.  Of  the  time  and  place  of  prayer.  Pag.  124.  This  Commandment  doth  not 
hnde  Christian  people  fo  Jfriclly  as  it  dh  the  ItWis  1  to  ucbingtbe  forbearing  of worlfli 
and  labour*  in  time  of  great  ncceffity. 

gumenc. 


2n  Recreation  *pon  the  Sabbath. 


gumenr  is  builded  upon  this  rcafon. 

Secular  and  toilefome  labour,  upon  the  Ie- 
gail  Sabbath,  was  literally  and  exprefly  pro- 
hibited,  both  in  the  fourth  Commandement 
of  the  Decalogue,  and  alfo  in  fundry  other 
paflages  o£M$fes  his  Law,  and  in  the  Prophet?  .• 
and  that  with  great  fevcrity.  ExocL  31.14.  and 
Chap.tf.  2.  Zfr.17.27.And  therefore  thedoing 
thereof  was  adircd  and  exprefle  tranfgreflion 
of  the  Sabbaticall  Law. 

But  honeft  and  moderate  recreation  was  not 
prohibited,  either  in  the  Law,  or  in  the  Pro- 
phets, in  literal!  and  exprefle  termes:  and  if  it 
were  forbidden,  the  fame  was  done  collateral- 

g  vv  d  s  b  ,y  onely'  or  by  confecluencc- 
l^h^reaf^j  Now  that  which  is  dire&ly  and  by  name 
the  work**  of  out  prohibited  by  any  Law,  is  more  unlawfull 
Zi'TrbMefZ  than  thofe  things  which  are  concluded  by  in- 
upon  the  s&bbAtby  ference  oncly,  to  be  repugnant  to  the  Law.  If 
*g  ttetbtiMe  then  fecular  labour  is  not  (imply  unlawfull  oa 

unlawfully  them-    iTti      j  i  l         i_  •*. 

ftives:butbtcmft  the  Holy-day,  although  it  were  exprefly  na- 
thn  deflroy  the  med  in  the  Law c :  then  civill  recreation,  not 
% 'mhdl  'tbktlt  prohibited  in  termes,  neither  yet  by  any  necef- 
t**not  bee  implied  fary  confequence  from  the  Law,  cannot  be  fim-  ■ 
iKCHUbufincgk.    ply  uniawfuil. 


The 


HdyDreames]  ijj 


The  Tenent  rftke  NoVetfcSabbatb  Teachers, 
concerning  labour  and  recreation  upon 
the  Sunday. 

L  2).  We  muft  know  that  the  Lord' j- 
daymuft  containc  24.  houres,  all  which 
muft  be  dedicated  to  Him,  that  fo  his 
blefling  maybe  more  plentifully  pow- 
red  downe  upon  us.  We  are  to  know 
that  the  Sabbath  containeth  24.  houres, 
afwell  as  any  other  day,  and  therefore 
the  night  muft  be  (pent  in  an  holy  reft 
alio  :  not  but  that  man  is  allowed  to 
take  fufficient  fleepe :  but  his  fleepe  is  to 
be  feafoned  with  the  fweetnefle  of  for- 
mer exercifes,  and  his  drcames  c  to  have 


*>-. 


fome  taft  of  Religion,  more  than  at  o 


c  TI10.  Chnrtwr, 
G$m.i*Eicl.c*.f. 

Quo  dfi  in  dioDo- 
minico  mens  no- 

ther  times  iiri>in  Piificxerc'- 

mcr  tinier.  dil  tota  defija  ^ 

Now  God  biddeth  us  keepe  the  {?l>  Pdf?  irltc* 
Whole  ieventh-day :  tor  he  would  have  «««.  Nc^aim* 
usgiveaslong  a  day  to  him,  as  he  hath  SS^JSiu 
giventous.  [SlSSfS 

D.  B.d.Sab  p.  16 1.  Vpon  the  Lord's-  k™?/** .«*»- 

«!  T  1  niodifccrw 

Hh  day 


2J4  ''  Touchingrecreationl 


day,  we  ought  to  reft,  from  all  boneftre. 
creations,  and  lawfuU; delights,  Tag.  274* 
From  talking  of  recreations,  i 

EM.  p .1 07. Recreation  belongs  not  to 
reft,  but  to  labour,and  itisufcd  that  men 
may  by  it  be  made  more  fit  to  labour,  & 
therefore  it  muft  be  granted  on  dayes  of 
labour,  (and  not  on  the  Sabbath-day.) 

I.D.  p,  140.  If  men  will  allow  their 
fervants  recreation ,  let  them  allow  part 
of  their  owne  time,  &  be  liberall  in  that 
which  is  their  owne,  and  not  in  that 
which  God  hath  not  given  them  war- 
rant ro  beftow  on  their  lervant. 

G.  \V%  of  the  Sabbath,  Chap.  4  God  re- 
quircth  in  the  Commandemeitt  that  we 
reft  the  whole  day,and  keepe  the  whole 
day  holy:  for  if  he  had  meant  but  a  part, 
he  could  havefaid  fo  much  :  but  in  that 
he  recjuireth  a  day  in  the  Commande- 
xiient,  heputteth  it  out  of  queftion. 

Every  one  of  thy  dayes  hath  twenty 
foure  houres :  and  therefore  hee  mult 
have  fo  many  to  his  day:  orelfethou 
haft  more  than  fix  dayes  given  thee  :  or 

if 


Labour  upon  the  Lord's  Jay]  'ijj 

-  -■  -       -  — 

ifnotgiven,then  thou  takeft it  as  Hophni 
did  the  fleOir  and  then  thou  robbeft  sabbfih   of  the 
God  of  part  of  his  day,  and  fo  thou  ^'^taJ 
committed  theft.  j  ^3^ 

Pag.  60.  Neither  yet  is  this  fufficient  a$^«»*»did  d*- 
to  kcepe  the  Sabbath-day  from  morning  ScnW*™«!i8o  4 
to  night,  Sec.  But  wee  mull  keepe  the 
night  alfo,  for  it  is  a  pare  of  the  day  natu- 
rall :  for  fo  Mofes,  Gen.  1.  accounceth  the 
evening  and  the  morning  but  one  day: 

The  rigid  Tenent  of  fome  Sunday-Sabbati* 
^ers. 

iho. Rogers  Prerat. before  the  Articles. 

I  have  read,  and  many  there  be  alive 
which  will  juftifie  it,  how  it  was  prea- 
ched in  a  Market  Towrtc  in  Oxford- 
(hire,  that  to  doe  anyfervilcworkeor 
bufinefle  on  the  Lord's- day ,  is  as  great 
afinne,  as  to  kill  a  Man,  or  to  commit 
adultery. 

It  was  preached  in  Sumwerfet-fhirc^ 
that  to  thnw  a  bowk  on  the  Sabbath-day, 

Hhi  is 


2j6  Labour  and  recreation  upon  the  Holy-day* 

is  as  great  a  finne,as  to  kill  a  man. 

It  was  preached  in  Norfolk>thzt  to  make 

a  Feajly  or  y?tdding-&nner  on  the  Lord's  ~ 

day,  is  as  great  a  finne,  as  for  a  father  to 

take  a  knife  and  cut  his  childes  throat. 

e„ir.d.sab.p.ti.    It  was  preached  in  Suffolke  (I  can  name 

fouk  /and^of  ail  the  man,  &  I  was  prefent  when  he  was 

of\hisfof,ifrfCs^b-  convented  before  his  Ordinary  for  prea- 

bath .br€akmg:  be-  chins  the  fame)  that  to  ring  more  Belt 

caufeofall  other  it      ,        °  i       t  1»       1  11    l 

moft  feparateththe  than  one  upon  the  Lord  s-day-,to  call  the 

foule  from  God.      ^Q?\c  ^  Churc^  {%  ^  ^X.  a  fin  as  tO 

commit  murther. 


Arguments  ufed  (or  rather  abufed)  by  tbefe 
new  Lawjnakersjn.  confirmation  of  their 
Ttnent, 

Argument  1.  The  Law  of  the  fourth 
Gommandement  prohibited  recreations 
upon  the  whole  Sabbath-day,. to  the 
Iemes :  but  the  feme  Law  bindeth  us 
Ghriftians. 

i  That   law    prohibited   fcrvile. 
worke :  and  workc,  and  tecreatiortar© 

cquall 


^creation  upon  the  old  SabbatK  \ W 


cquall  impediments  to  the  fan&ifying  of 
the  Sabbath. , 

2  The  fame  Law  is  in  force  amongft 
Chriftians,  becaufe  it  is  a  moral!  Law, 
one  of  the  tenne  Commandements :  and 
the  obfervation  of  it  was  enjoyned  with 
as  much  feverity;  as  the  obfervation  of 
any  other  precept, 

Anfrv.  i.  I  finde  no  formall  or  exprefle 
prohibition,  either  in  the  Text  of  the  fourth 
Commandement,  or  in  any  other  fentence  of 
Mofess  Law3fimply  rcftraining  the  lewes  and 
Israelites  from  the  ule  of  honeft  recreation  up- 
on their  weekely  Sabbath-day. 

Secondly,  one  principall  end,  and  neceflary 
ufe  of  the  old  Sabbath  was  :  to  refrefli  and  re- 
create people  after  toile  and  hard  labour.  Exo. 
23.12,  Six  dayes  theufhalt  doe  thy  worke  :  and 
on  the  feventh  day  thou  (halt  refl  ;  that  thine  Oxe 
and  thine  A[fe  may  refi^  and  thefonne  of  thine 
hand  maid^  and  the  fir  anger  may  bee  refrefied, 
ttfgflt  recreetur3  dva^n. 

But  if  all  civill  recreation  had  abfolutely 
beene  denied  the  lewes ,  upon  every  part  of 
their  weekely  Sabbath,which  continued  f oure 
and  twenty  houxzs^Levit. 13. 31. This  had  been 
rather  an  heavy  burden,  than  a  recreating  and 
refrt-fliing  of  people.  For  it  is  more  grievous 
for  people  to  lit  ftill  in  one  place  fo  many 

Hh  3  houreSj 


xj8  Recreation  upon  the  old  Sahbatb. 

hou.res,  and  to  have  the  body  and  mindc  exer- 
cifed  with  no  variety  of  adton:  But  onelyin 
aRibbini^n);  reading  Deuteronomy  \  or  other  parts  of  Mo- 
\'ndieSabbiti,di-  fe's  Law,  which  ordinary  perfons  underftood 
ifcjucdicbusfcftis,  n0r,  Then  to  travel!  and  labour  in  their  ordina- 
STJiaS  ry bufineffes.  ^^  wc  reade :  inW.,5 .„. 
libmmkgis.  this  branch  of  the  old  Sabbath  Law :  Abide  ye 
every  man  in  his  place :  let  no  mangoe  out  of  his 
b  Oiig.^«?^  p[ace  m  the  Seventh  day.  And  Origen  faich  b  of 
qto4hTbTu?quXi  the  Iewes :  That  in  whatsoever  habit,  orpiace, 
co,  qua  pofmone,  or  pofture  of  body  they  are  in,  upon  their  Sabbath- 

tents  tofct'S  ^ay5  *n  chefaaiethcy  m{X&  continue untill  the 

vefperam  uf]ue  de-  evening* 

bet  permanercW.  Thirdly,  The  Rabbifts  out  of  their  Talmud 
ialTba^o^unuf:  affirmed  That  under  the  old  Law  it  was  per. 
quiiquefedetinlo-  mined  young  people  to recreate  and diftort  them* 
eofuo,&nonpro-  reives  np9n  rQmt  part  0f  tfje  Sabbath,  with run- 

cedit  ex  eo.  Synef.  '  .  i  r  #        •  •!?//• 

ep.adEuopt.  Cum  f#g>  or  leaping,  or  dancing  /provided,  that  this 
exona  tempefhtc  fare  done  in  honour  of  nthe  Sabbath. 
panaeuet&  vef!      Concluf.  It  is  noc  then  a  certaine  truth,  that 
r ere,  dccideme  fo-  honeft  and  fober  Recreation  was  univerfally 
le,iud.Tiqui  nautx  prohibited  by  the  law  of  the  fourth  Comman- 

erant ,    Sabbatum   *,  *     t    %  r  rr 

inchoarcnuquicla.  dement.  And  therefore  one  cannot  necetia- 
vnmtenebar,  mox  rily  conclude  from  thence,  the'unlawfulneflTe 
™?ont-S  of  alldvill  recreation,  upon  chcC^4,Ho- 

rehfto  clavo  pro-  ly-day. 
fternitfejleqjcuicji 

calcandum  exhibuit.  Rati  autem  navigantes,  idexdefpeiatiotieeumfecifie,omriej 
conftemebantur :  cum  autem  caufam  accepifont,  (juidam  gladio  evaginato  neccm 
eidem  intendebant.  Ille  vero  immpbdis,  librum  legebat  legis,  &c .  ficque  tota noftc 
cum  fecjuenti  die, fedit  Judaeus  otiofus.  c  Buxcor?  Synat.lud.  tap.  1 1 .  luniotibus 
permiflum  eft,ut  tempore  Sabbati.,  fymuidQ,  cujrenito,  wiundo  fefc  obieftem :  fi 
wbonotcm  Sabbaufaoant. 

A 


Recreation  on  t1>e  Holj-daj.  *ty 


A  fecond  part  of  the  Anfwer. 

if  it  were  granted,  that  the  old  Sabbath  Law 
prohibited  all  civillrccrcation3&c.  This  con* 
cludeth  not  againft  recreation  upon  fomc  pare 
of  the  Chriftian  Holy-day5for  thefe  reafons  : 

i  TW^^^/a*  was  pofitive  and  tern-  cS«Sf"{ 
porary,  obliging  lewes  andProfelytcs,  untill  navaoua,  &  cm- 
the  time  of  the  Gofpell,  and  then  ccafing.  P°"1,s  fuPcrflua 
Reade  this  demonftrativcly  proved  before,^.  cifionis(Oiriftus.) 
34)  &c 

2  The  Lor  d's  Day  fucceedeth  not  the 
Legall  Sabbath,  by  Divine  institution,  in  re- 
fpeft  of  the  old  forme  of  obfervation :  to  wit, 
in  length  and  continuance  of  houres :  2{£r  yet 
in  the  rigor  andftridinefTe  of externall  Rices, 
For  there  is  no  proofe  hereof  in  any  paflage  or 
fentence  of  holy  Scripture:  Nor  in  the  Tradi- 
tion of  the  Ancient  Cacholike  Church :  neither 
is  there  any  ground  ot  reafon  for  it. 

The  continuance  of  the  old  Sabbath  ,the  juft 
fpace  offoureand  twenty  houres:  tSdndthe 
ftri<3  forme  of  i  eft:  from  worldly  labour  and 
negotiation,  were  types  and  figures  of  things 
to  be  fulfilled  under  the  Gofpell:  And  they 
were  cxprcfly  commanded  in  the  old  Law: 
but  the  limitation  of  the  time,  and  houres  of 
the  day,  for  divine  worfhip,  and  Church  du- 
ties: 


240 


Kecreatlonon  the  Holy-day] 


ties :  and  likewifechc  Rule,  for  oatward reft, 
and  ceffation  from  fecular  labour,  and  from 
play  and  paftime  under  the  Evangelicall  Scare, 
are  all  of  them  ordered  and  appointed  by  the 
Rulers  of  the  Chriftian  Church,  according  to 
fuch  generall  Canons,  as  the  Holy  G  bo  ft  hath 
fet  downc  in  th6  Scripture.  Reade  before/^. 
100.  And  therefore  in  the  new  Covenant,  we 
are  not  fubje&to  the  rudiments  of  the  dd  Law: 
And  even  as,  although  the  Sacrament  of  Bap- 
tifme  fucceedech  ,  and  is  ufed  in  the  place  of 
Circumcifion,  Tet  weforbeare  not  the  admi- 
nistration thereof,  untill  the  juft  number  of 
eight  dayes:  So  likewife  we  are  free  from  the 
legall  obfervance  of  fuch  a  juft  quantity  and 
number  of  houres ,  as  was  commanded  the 
Ierves  by  the  old  Law,  for  the  continuance  of 
their  weekely  Sabbath  dayes  reft.   Reade  bc- 

Another  branch  of  Sunday  Sabbatarians 
do&rine  :  That  to  labour  or  to  ufeany 
ciyill  recreation  on  the  Lor  vsday^  is 
ajinneofas  evill  quality,  AsMurther, 
Adultery,  Inceft7  Falfe  Tbitnejfi,  Tl)efty 
<<rc.  Vpon  thef e  two  falfe  and  abfurd 
grounds.  Fir  ft y  beeaufe  the  fame  is  a 
finne  againft  a  Commandement  of 
the  firft  Table  of  the  Decalogue.  Se- 

condly^ 


Labour  and  Recreation  upon  the  Sab.  241 

condly,  fBecau/e  it  was  punifliablc 
with  the  fame  penaltic  of  death ,  as 
murder  and  adultery  were  puniflied. 
Exod,  jj.  2.  Ttymb.  15. 16.  with  Veut. 
zz.  zz. 

Anfw.  1.  The  Antecedents  of  both  the 
reafons  are  denyed  upon  thefe  grounds  fol- 
lowing. 

FirB ,  To  labour,  or  to  ufe  civill  recreation 
upon  fome  pare  of  thcLcrd's-day  >  and  in  fuch 
manner  as  the  Law  of  the  Church,  and  of  the 
State  permittcth ,  is  nofinne  3  and  therefore  it 
is  not  a  tranfgreffion  of  any  precept  of  the  firft 
Table  of  the  Decalogue- 

Secendlj,  It  is  impoffiblc  for  thefe  fuperfti- 
tious  Law-givers  to  make  demonftration  ,  ei- 
ther out  of  holy  Scripture,  or  found  reafon* 
orteftimony  and  authority  of  approved  wit- 
neffes :  That  it  was  a  capital!  crime,  in  the  time 
of  the  old  Law,  for  lewes  and  Profeljiesy  to  ufe 
fober  and  honeft  paftime  and  recreation  upon 
fome  part  of  their  Sabbath-day  :  or  within 
the  fpace  of  any  of  the  foure  and  twentic 
houres,  during  which,  their  legall  Sabbath 
continued. 


I  i  Againft 


t^i  Comparifon  offinnes. 


*  WfZfcfo  •£••&<>&«*&»>&   £l  :Gm    .^«A  A  A 


Againfl:  fta  fequeleof the  farmer Argument^ 
Jfhall  oppofe  tkzfepo fit  ions following. 

Thcf.  I.  All  fmnes  again  si  the  Gommdnde- 
mtnts  of  the  fir  U  Table  of  the  Decalogue  y  are  not 
more  vicious  in  quality ,  wr  of  greater  guiltinejfe 
before  G  o  d  ,  Than  fome  fins  againjltheprecepts 
ofthefecond  Table. 

Thef.  2.  Somefinnes,  and  fome  tranfgref  ions 
of  precepts  ofthefecondTabley  are  more  grievous 
andbainoM ,  in  quality ;,  guittineffe ,  and  ef  eft, 
than  fome  finnes  and  tranfgreffions  of  the  Coito» 
mandements  of  the ftfl  Table. 

Thef.  3.  S  innesagainftt  he  fecond  Table  r  be- 
a  AquiiLi.i.£»«£.  inaleffe  in  refbett  of  r  heir  material!  objetf,  doe 

71.  AT.    %.    Quod-  *  •  If  /»       .      r»  /•        <  ,       « 

peccata    Vpimalb   W4#?  **"*&!  ^-  ^w/^'  */  w4^  /;*  Committing, 

fu»t  ma joris.  culpse  4W  £jf  aggravating  tircumfiances }  become  more 


cuipx,quolibet  peccatp  carnali :  Sedquia  confiderata  h^c  fpla  differentia  (pjritalitatif 
&carnalitatis,graviora  furit,  c&tcris  paribus.  Medina,  I.  2.  <j .73.  tfr„  4.  Compa- 
rationes  peccatorum  fieri  detent ,  (1  ccctera  funt  patiaj  [ftf/fa 1 .  x.q.7%.  at,  % .  JVcr 
catum  inferioris  fpec^eir$c^x  c£jq$o,  minus  grave ,  ^lci.potefUliquAndc  majus.aljo 
fuperioris  fpeciei,  propter  circurrmantias  :  til  propter  ratiowm  vojuritaru  :  vtl 
ouia  ma  jus  nocumentum  infert.  Conradib.in  Thorn.  Non  intelligitur  quod  quodlibet 
4>iritale  fit  majoris  culpae  (id  eft3  imputetur  ad  majorem  pcenam  ,  &  habeat  ma jo- 
rcmrcmim,  &  avcrfionem,  &  inordinationem)  quohbet  peccsto  camali :  quia  hoc 
noncftverum.  Invtnitur  eniiiLaliquod  fpiritalc  quod  eft  folum  venialc  :  &  inveni* 
tur  carnalc  quod  eft  mortale  grave  :  &  quandoque  poteft  carnalc  efie  ex  deliberation 
ne,  &  certa  malitia J&^r;tal^ex  furreptionc  :  Sed  inUlltgitur  ceteris  paribus,  ut 
$uod  fit  parkas  in  objecto,  #parita$  voluntatis, 

Thef. 


Confparifetitf femes.  2^ 


Thcf.  4.  In  comparing  of  finncs ,  we  mujt  *U 
wayts  proceed  in  manner  followingyt  bat  is :  Com* 
paxqfoule  fmnes  of  either  Tab  le^  with- foulr fins  ) 
likefinnes  to  like  ^  both  actor  ding  to  the  material! 
objetl  :  and  according  to  malice  and wilfulneffe', 
and  other  circtvnfiames  in  the  offenders  h*  6  TcrtuUrf  uxtr. 

Thcfc  things  being pw^fed,  it fcill  appeare  SdJaS'JjE 
by  many  examples  >  and  ferirences  of  holy  num,  in  Domino* 
Scripture,  that  my  former  Poficions5  cohcer-  §cindc  ea- 
rring the  equality .,  and  inequality ,  parity,  or 
imparity,  of  the  finnes  of  either  Table,  are  un* 
doubtedly  true. 

,(?**;/,  x-8.xz,-&c«  Sarah  finned  againftthe 
firft  Commandement;  ofthefirft  Table  of  the 
Decalogue,notbeleevingc  G  o  d*«  pcomife  re-  c  Ambrof.^.  ;& 
vealed  by  the  Angell/That  fht bein>*  then  waxed  Sara  ?ma  rifit  ^ 
old,  and  her  Lord  aljo ,  Jhouldof  afurety  beare  a  gUtacfh 
childe. 

3  Sam.  12.4. i  A  certaine  rich  gian  ,  finned 
againft  the  fecond  Table  :  For  this  rich  man 
had  exceeding  many  flockes  and  herds  ;  Rutthe 
pore  man  had  nothing,  fave  one  little  Ewe-lambe> 
which  he  had  bought and  nourifhed  up,  &c  And 
there  came  a  traveller  unto  the  rich  man,  andhee 
fiared  to  take  of  his  owne  flocke ,  and  of  his  owne 
herd,  to  dreffe  for  the  way. faring  man,  that  was 
come  unto  him  :  Buttooke  the poore  mans  lambey 
and  drejfed  it  for  the  man  that  was  come  unto 
him. 

2Jjw  ifwemakecomparifon  betwixt  thefe 
two  former  finnes,  whereof  the  one  was  a  tranf. 
greflion  of  a  Precept  of  the  firft  Table,  and  the 

I  i  2  other 


244  Cwnp&rlfon  of  fins* 


other  of  the  fecond,  the  rich  mans  finnc  was 
damnable  and  mortall,  a  Sam.  12. 5.  The  (innt 
of  JMfaiQ  being  oncly  of  infirmitie,  was  cor* 
reded  with  a  checke  onely  of  the  Angell,  and 
Without  further  puniflimcnt. 

Df0f.32.5i.Mwfr.2o.24.andChap.27.  14^ 
M  ofes  and  Aaron  trefpajfed  againft  the  Lord  (by 
diftruftin  His  Word  and  power )  at  the  waters 
pfCMeribah  kadefh  ,  in  the  wilder  nejfe  of  Zin  in 
thefirife  of  the  congregation :  they  did not fanltl- 
fe  Him  at  the  water,  before  the  people. 

1  Kings  21.  King  Ahah  confenced  to  the 
murder  of  Naboth  the  lezreelite,  and  when  Na- 
both  was  dead,  he  tooke  poffeffion  of  his  Vine- 
yzxdjuerfei6. 

Thi&ftnneofAhab  being  againft  the  fecond 
Table,  was  damnable  in  an  high  degree,  and  it 
brought  deftru&ion  uponhimfelfe,  and  it  was 
the  caufe  of  utter  ruine  to  .all  his  pofteririe, 

lKing.21,21,22. 

But  the  trefpafle  ofMofes  and  Aaron  againft 
the  firft  Table ,  was  an  occafion  to  impeach 
their  entrance  into  the  Land  of  Canaan,  but  it 
neither  hurt  their  pofteritie,  neither  depri- 
ved themfelves  of  God's  eternall  love ,  and 
grace. 

The  man  of  Cod  ^  being  feduced  by  an  old 
Prophet,  difobeyed  an  exprefle  Commande- 
mentof  God,  which  was  againft  the  firft  Ta- 
ble of  the  Decalogue  :i  King.i$.n. 

Abfolon  finned  againft  the  fecond  Table,' 
in  rebelling  againft  his  Father  David:  and  by 

lying 


Vtjference  offinnes.  24$ 


>v 


lying  with  his  Fathers  Concubines ,  in  the  fight  of 
allJjraely  2  Sam.16.22. 

1  funofe  our  new  Sabbath-mafters  will  ac- 
knowledge that  the  latter  finne  being  againft 
the  fecond  Table,  was  many  times  more  foule 
and  hainous,  Than  the  finne  of  the  man  of 
God. 

Lajlly,  the  moft  vertuous  and  holy  people 
living,  are  fometimes  over-taken  with  finnes  a- 
gainftthefirft  Table:  namely,  with  fome  fins 
of  omiflion :  and  with  finnes  of  infirmity,  igno- 
ranee,  furreption,  drc  with  fome  impatience, 
unthankefulnefie,   pride  of  heart,  diftrufting, 
and  doubting  in  God's  providence :  As  wee  may 
obfervein  the  examples  of  lob>  and  D  avid ^nd 
Ez>echiah,  &c.    But  notwithstanding  fuch  fins, 
thefe  juft  perfons  continue  in  God's  favour,  and 
in  the  ftate  of  grace  :  and  thefe  finnes  of  igno-  aAu  ,. 
rance,infirmity  ,furreption,  and  fudden  paflion,  peCca™m  i£n  im- 
are  not  imputed  unto  them,  neither  doe  they  putatur,  &tanqu£ 
make  them  guilty  of  C7^  eternall  vvrath,  (ac-  Z£g3£ 
cording  to  the  law  of  the  Evangelical!  cove-  etnas  Epifl.  pcUg. 
nant  5  but  they  ftilremaine  actually  righteous1,  M-tgf.i.Qutm- 

1      r    1        c  r.    J        j  Jo  Vls    Diabolus    he 

in  the  fight  of  God  and  men,  author  &  pnnccps 
But  on  the  contrary,  if  a  juQperfon  become  omnium  peccato- 
a  wiilfull  tranfgreffour  of  any  maineprecept  of  'Z^ZnTJ* 
the  fecond  Table:  and  continue  therein,  with-  untquzomq,  pec- 
out  a&uall repentance:  TheSpiritofG^faith,  ^^J^^1? 
Ezek.  18.24.  All the right eoufnejfethat he hath  am  fi'diicnoTfe 
done^Jhallnot  beremembredy  \nh\strefpaffethat  non  habere  pecca- 
he  bath  trefiafedsnd  in  hisftnne  thai  he  hath  fin-  ££  gjfij 
ned7  in  them/ball  he  die.  eis  non  eft. 

li  3  N00 


246  (jmpartjon  of  finnes. 

Tiow  from  the  premifes  thefe  conclufioos 
arc  inferred: 

x  That  fome  finnes  againft  precepts  of  the 
firft  Table  are  compatible  with  grace  :  and 
fome  fins  of  the  fecond  Table  are  repugnant  to 
h  Aug.*  dv.  Dd.  the  ftate  of  grace b. 

ii.'ii.cap.i6.  Si      2  Sins  againft  the  firil  Table,  arenotum- 
It  it  merwSI  verfally  greater  or  fouler,  than  all  fins  of  the 
eiqfe'  "wihsercns  fecond  Table:  neither  are  many  offences  againft 
unum  corpus  effi-  the  Law  of  the  firft  Table,  equall  in  malice 
mention  hab«  and  guiltineffe,   tofometranfgreffionsof  the 
chnfhim.        u   Law  of  the  fecond  Table. 
m^AduUc^I      Therefore  it  is  a  falfe  and  prodigious  para- 
fcau*,hQmkidiuml  dox,   for  any  one  to  maintaine :  that  to  drejji  a 
morwlc  crimen  eft  wt^ing  dinner  on  4  Sunday 5  or,  to  throw  4  bowte, 
or  to  ring  wore  bels  than  one,  is  a  more  enor- 
mous crime,  than  for  a  Difciplinarian  brother 
to  lye  with  his  maide,  or  neighbours  wife:  or 
for  a  Father  to  take  a  knife  and  wilfully  to  cue 
his  childes  throat  :  thefe,  and  fuch  like  pofiti- 
ons,  grounded  upon  this  principle,  that  all  fins 
againft  the  firft  Table  of  the  Decalogue,  are 
greater  than  any  fins  of  the  fecond  Table :  or 
at  leaftwife  all  finnes  of  the  firft  Table,    are  as 
foule  and  damnable  as  any  fin  of  the  fecond 
Table  5  are  not  onely  falfe  and  abfurd,but  per- 
nicious and  peftilentiall :  for  from  hence  it  will 
be  confequenr,  that  fvvearing  a  rafti  oath,  is  a 
crime  more  hainous  and  dcteftable  :  then  for  a 
fon  to  rebell  againft  his  father :  or  for  a  fervanc 
to  poy  foo  his  Matter,  &c. 


<Punifbmtnt  of finnes  by  death. 


*49 


A  fecond  orthodoxaftToJttion,  againfl  the 
Jequtll  of  the  former  Sabbatarian  Argu- 
ment. 

Thef.  The  penalty  of  temporal! death  inflated 
by  God  or  Man  :  or  annexed  to  a  divine  Precept 9 
doth  neither  argue  the  fame  to  be  (imply  and  perpe- 
tually morall :  neither  doth  it  argue  that  the  tranf- 
grefion  of  fuch  a  Precept,  againfl  the  Law  of  the 
frfl  Table,  is  morally  as  evilly  as  to  tranfgrcfft 
fomeCommandemcntofthe  fecondTable. 

i  The  contempt  of  voluntary  omiflion  of 
Circumcifion,  wascapitall,  in  the  Old  Law, 
Gen.  17.14.  The  mcircumcifed  manchilde^  whofe 
fle(b  of  his  fore  skin  is  not  circumcifed,  thatfouk 
(hall  be  cut  off  from  his  people,  hee  hath  broken  my 
covenant.  Now  this  forme  of  fpeech,  to  be 
cgt  off  from  his  people,  fignifieth  temporal! 
death*  &\od.  1 % .  x $„ &  chap.  3 1 . 1 4,    ilnmb, 

9-13- 
2  The  touching  of  the  Mount,  at  the  time 

of  giving  the  Law,  was  puniihable  with  death. 

Epctd.  1 9 . 1 2 .  Whofoever  touchefh  the  (-Mountains 

(hall  dye. 

Lev.i6.2*Spe*kete  Aaron,  that  hee  come  not 

at  all  times  into  the  holy  place,  v  within  the  vaile 

before  thfUWerey- feat ey  wtith  jsvponth*  Arke^ 

iefihedyer 

Nuaio 


reft  upon  the 
ath ,  is  Co  nc« 
ry  that  the  ne- 
:y  ofHarveft 
not    ciccufe 

/vorkingbefore 

jExod.34.s1. 

)ugh  the  corne 

in  danger ,  yet 

er  were  it  for 

:hat  it  (houl<3 

on  the  ground  , 

for  us  by  car- 

g  it  in ,  with 

breach  of  the 

bath  ,  to  trea- 

!  up  unto  out* 

eswrith,£0.i, 

.148. 

E.On  the  Com- 
Midements,  pag, 

"  •vi.iotf.If 

health 

.  of  bo- 

e  not  to* 

foi-fud| 

.C 


2$o  Worke  on  the  Sabhatb, 


*  DBpiGx&c.  Weekc,  if  they  leape,  or  (hoot,  or  ran,  or  wre- 
May  noJficke^r-  ftk*-  or  ufe  any  paltime  after  evening  pnyer*1  : 
Cons  ufeiawfufre-  nay,  if  people  doe  only  fpeake,  or  difcourfe  of 

S^££™  any  feCular  affairCS  :  °r  °^  any  paflimeS  °r 
No,i?theybeex-  fports ;  and  if  a  Porrer  bring  a  letter  upon  a 

arcTath  flck,the)r  Sun^ay  morning  before  Service,  which  came 
lteclwcs\o*pzy-  'ate  to  his  hand  on  Saturday  night:  allfuch 
er:  if  they  be  not  people  tranfgrcfle  the  Chriftian  morall  Sab- 

SuSmS^  and  con>* 

&c.  '  mit  a  fin  of  like  quality , with  adultery,  f  ornica- 

a./r.rf.^.£.m  tjon  theft  flandcr,  oppreflion,  difobedience 

nor  unto  our  fields  .  i_   ir  r»  •  r  j-  •       •      l 

to  waike  in.         to  parents,  rebellion  to  Princes,  fedmon  in  the 


</>.B.>.t48.By  State  %&c 

breach  of  the  Sab 


fby  carrying  corne;  ye  trcafure  op  wrath,  againft  the  day  of  math,  and  of  the  decla. 
yanonofthejuft  judgement  of  Gftf,&c  Rebellion  isasthefin  ofwitchcraft  td. 
M:1?  ,e  T"c  Lo^  hath  declared  w  hat  kinde  of  reft  he  requireth  of  ua ,  the  height, 
and  the  bredth,  and  the  depth,  and  the  length,  and  the  full  raeafure  of  it.  Andthe 
■wi  requireth  all  and  every  one  of  us,  from  the  beginning  to  the  end  of  our  lives, 
jrtnhout  intenniflion,  tinder  the  paine  of  cverlafting  damnation :  as  is  alleaged  by 
the  Apoflle,  OaL  j .  i  o.  Curfed  is  everyone  that  continued*  not  m  all  things  which 
»«  written  an  the  Bookc  ofthe  Law  to  doe  them. 


A» 


Ef2y38.Verf.i3'.  251 


An  Argument  againfl  Recreation  out  of 
Ef2y  58-13. 

R.  B.  Light  of  faith,  Tag.  155.  The  Lord  /a&.  lei  n^X-I 
faith,  that  the  Sabbath  is  then  confecra-  3&{S?S 
ted  as  holy,  when  »et  neither  doetur  {^'^g™ 
owne  Tbayes*  nor  findeour  owne  pltafure,  fcroetime*  any 
mrfpeaKe  our  Vbne  Tboras.  detent,  agreeable 

Vndcr  thofc  words,  Thefindingour  S^^t 
ownepleafure,  is  condemned  all  recrcati-  fom«!m{f  j^dl 
ons,  though  they  be  honcft,  and  lawfull  &hhi*  *  fimag 
at  other  times :  unleiTeyou  callthofe  on-  comfort  Jfw 
ly  recreations,  of  which  the  Apoftle  S.  ^ff^g'gj; 
J4^fpeaketh,Chap.5.verf.i3.  If  any  be  %%\dSabpi%h 
merry  let  him  (in?  Tfalmes.  The  prophet  hath 

J     °     J  given  us  a  true  pat- 

x^tnfw.  The  Prophet  Efay  his  words  are:  wShl^afe 
if  thou  iurne  away  thy  foot  from  the  Sabbath,  ftian  is  bound  to 
from  doingthy  pleafure a,  on  my  Holy  day  and  call  jbfc^  «^ 
the  Sabbath  a  delight,  the  holy  of  the  Lord,  bono-  r\wy  Se^.^ 
table  ?  and  jh alt  honour  hint,  not  doing  thine  owne  ^ot^  ™  9*h*uiir 
„4,es,  mr  fniing  thine  mnepleafure,  mr  freak*  "  32*?** 
ing  thine  owne  words,  ejrc  etui.  *^^.  Ne<- 

.    Thefe  words  of  Efaias  have  a  liter  all  fenfe,  <*fsitates  mas.  l»- 

j       yi '   •       /!/•/•  *     «*       tim  omnesi  voluii* 

and  a  ftmxuallfenfe.  tatcm>  ^'JJg, 

According  to  the  literall  fenfe,  the  lewes  tatc$tu« 

Kki  were 


were  prohibited  on  their  Sabbath-day ,  doing 
h  fyy*  vhs  their  owneworkes  b.  Seeking  their  owne  will, 
put}  and  fpcaking  their  owne  words.  The  Hebrew 

word  rjvsn  which  istranflatcd  Plcafure,  figni- 
fieth  will  aad  defire ,  purpofe,and  delight :  and 
the  Cbddj  Paraphrafl ,  tranflates  it,  necefitks  : 
and  che  Grtekc  and  Latlnc  Tranflators,  thine 
owne  will, i  >r  thine  otvne  mls.¥ 

Now  the  lems  owne  workes,  pleafures* 
wils*  and  words ,  were  fudh  as  were  repugnant 
to  the  poficive  Law  of  the  Sabbath,  then  in 
force. 

This  fentence  therefore  of  Efaw>  obliged 
c  m,  Greeneham  the  *»*  %  according  to  the  legall  meaning 
eftbe  sab.  p.  3 1 2.  of  the  words. 

AhcfewordsofE-  2  The  fpirituall  fen fe  of  the  Prophets 
^^t  words,  is,  that  every  fervaat  of  God,  both  itm 
of  the  i mn  ,  *s  and  Gentile,  muft  obferve  a  fpirituall  SabUtk 
no^fo^r'tolhe  throughout  the  whole  courfeof  his  life  :  and 
o«S/«r  but0tas  he  tav&reft andabjlaine ,  from  all  defires,lufts, 
rf»cymay  fee  their  pleafures ,  words,  andworkes,  which  are  his 
in  which  refpcTit  owne  by  Pravity  and  corruption  of  nature,  evil 

'may  bee  profitably   Cuftoffie,&C.  •* 

S^wwd^it  But  this  mandate  obligeth  not  Chriftians 
iLth3trcrTproper-  to  obferve  the  externall  forme  of  legall  and 
lyitwas  fpokento  Iudaicall  keeping  the  Sabbath. 
%  T«^ll  My  anftver  then  ,  to  the  objection  againft 
phet  (harpiyrcpre-  honeft  recreation  out  of  Efaias  is  ,  That  the 
hended  them,  be-  fpirituall  duty  commanded  in  the  myflicall 

ciufe  they  kept  not   J V   r       c    .      -L        .  /x*vi*. 

their  fadings  and  ienie  or  the  Prophet,  concernes  Chriftians, 
Hol^-d^c*  aright,  and  not  the  legall  fenfe.  That  is,  Chriftians  are 
obliged  by  this  Scripture,  to  obferve  a  fpiritu- 
all 


The  flmtuaQ  &MatK  ijj 


■».  r— 


ail  Sabbath  %  not  upon  one  onely  day  of  the  a  Michar  Hm 
vveekc,  to  wic  Sunday  :  but  every  yeere,  and  Animaqu*meii- 
day,  and  home  of  their  life  h :  and  during  this  jF  l^riab  ob- 
Sabbath,  that  is,  during  their  whole  life,  they  coghationiba^vc! 
muft  highly  eftcemc and  honour,and  takegreat  rum  Sabbatum cc- 
delight  in  their  fpiricuall  Sabbath  that  is,  in  Jt^^S 
Chrifty  and  in  an  holy  and  godly  life:  and  they  ocum  agens,  & 
muft  not  violate  or  prophane  their  fpiricuall  'iber.a,ta  a  cuna's 
Sabbaths  by  doing  their  owneworkes/peak-  °£  tcnebro' 
ing  their  owne  words, and  thinking  their  owne  b  Tm.c.iud.c^, 
thoughts,  to  mtMhmrds, works, &  thoughts,  VJ]d?  ii1f,U8,mus 

itiuu^ui.^   v^  ,  ,  3V^  ci>        -5   magis  Sabbatizare 

<#■  are  their  owne  b)  corruption  of  nature  ^and  which  nos  ab  omni  opere 
are  not  fafoned  wither. ice.  £*l'vili  Gmpcr  <fc- 

But  unleflfe  the  Sabbatarians  bee  able  to  SiSfigj 
prove,  that  modeft  and  honed  recreation,  is  a  pei-omne  tempus. 
worke  ofuncleannefle,  andafnutofcheilefli  ^*^ft 
like  unto  fornication,drunkennefle,piide,envie,  ies  mores 


tcncrtim 


&c.thev  in  vain  urge  this  text  of  E  fay  ro  prove,  P?°  P^m  in 
that  all  recreation  is  vicious  upon  the  Chriftu  ^mkm  sab&a- 
an  Holy-day.  For  it  is  inconfequent  to  lay,  tifmum,  Non  fe, 
thoughts,words,  and  anions  proceeding  from  ^m?f  tS& 
the  corruption  of  Man's  nature,  are  vicious:  mis  &  deteft5 

dis  ne<iotiis  oti 


an. 
onuni 


cctebrent:  valt  etiam  iram-ic  fiuorem  vinceie,  Scions,  &  re pagulum  lingua;  ap- 
ponere.  In  Efa$$.fi*%*  Piocop.  hi  Efay  58.  Eft  Sabbatum  f.-cundum  Dcumce- 
lebrare,  a  propiiis  operibus  voluntatSbufq;  abftmere,  &e.  :Sabbata  delicacy  qua? 
moleiti  rcluchmifquc  aninu  nihil  babent  advciilis  Dcum  ut  pbaraob,Scc.  Vulc 
iiunos  &  inenndiam  cohrbcrc.  Hc.oa.  Jafay  j'8.  Lege  pra?ccpuim  eft  ne 
v\  Sabbatis  opusfcrvllc  iicniiui$,  nc,  aceendamus  jgncnu  w  ill  uno  fedcamus  loco  : 
Quod  fi  juxta  li'tcram  accipiatur,  penirus  impleri  nonpoteMr.,  Sec.  Ex  uno  igitnt 
mandato,  quod  juxta litcram  impofsibile  eft,  &  caneracogunui-  fpiritualiter  intclli- 
"ere,  &c.  Qui  tacit  pccc.uum  fcrvus  eft  peccati :  nc  onus  porcemus  in  S^bbato,  quale 
porttbat-qiai  dicit,  miquitatcs  c-Icvjcj;  Tunc  fuper  caput  mcum,  quali  onus  grave  aggre- 
gat«  funt  luper  n.e.  Nends  voluptas  6c  libido  corporis  (attendant :  qui  quicfcitm 
Sabbato5&lavat  inter  innocentcs  manusfuas,  nee  movetp^dfsut  fuas  faciat  voliib* 
rues, &c.  Hteror*   in  GaL  f .  jft'ifl. 

Kk  5  Therefore 


»54  Recreation  on  the  Sunday] 


Therefore  a  man  may  tioc  during  the  fpimuall 
Sabbath,  which  is  his  whole  life,ufe  any  recre- 
ation. 


Another  objection  againfl  Recreation  upon 
the  Sunday. 

Although  recreation  upon  the  Lord's- 
day  is  not  limply  evill :  yet  it  is  not  expe. 
dient,  for  the  reafons  following. 

i  The  ufe  thereof  will  be  an  impedi* 
ment  to  the  private  religious  offices  of 
the  day. 

2  The  greater  number  of  people  are 
not  able  to  ufe  moderation  in  their 
iports  and  paftimes.  And  inftcad  of  ho- 
neft  and  fober  recreation,  many  people 
will  ufe  (ports  and  paftimes,  which  are 
immodeft^and  fcandalous. 

3  The  permifTIon  and  ufe  of  recrea- 
tion upon  that  day  abatcth  the  reverend 
and  honourable  efteeme  which  the 
Chriftian  Church  ought  to  have  of  that 
day. 

An* 


Religious  duties  on  Sunday.  2  jr 

'       —      1  -, 

Anfw.  1.  Ic  is  the  duty  of  all  Chri/tian  peo- 
ple, to  performe  private  religious  offices,  up- 
on the  Lords-day^  to  wit,  Private  prayer  and 
thank  frivinr  :  acknowledgement  of  their  offences  cf"Jn  °/thf  chJlur' 
to  Go&.to  reconcile  tbemj  elves  charitably  to  thofe  itfo$yfyw.j.x»4 
they  have  offended^  or  with  whom  they  be  at  varU 
ance  :  to  vifit  the  ficky  comfort  the  af flitted, and 
to  contribute  to  the  necepty  of  the  poor  e  :  alfo  Pa- 
rents \andM  afters  of  Families  are  to  inftruft  their 
children  and  their  fervants  inthefcare  and  nur- 
ture of  the  Lord,rjrc.  But  thefc  private  duties 
may  be  performed,  and  yet  honelt  and  mode- 
rate  recreation  bee  ufed  and  permitted  upon 
fome  part  of  the  day. 

2  Becaufe  the  LordVday,  and  other  Ho- 
ly-dayes,  are  devoted  to  the  fervice  of  God, 
and  appointed  for  the  exercifc  of  fpirituall  du- 
ties: Chriftian  people  aretopreferre  the  reli- 
gious offices  of  thofe  dayes,  before  their  a  Chry£_ «  ****> 
worldly  pleafure&  profit3:  and  the  more  ob-  ^',,^°i 
fervant  they  arc  hereof,  the  more  they  pleafe  «*«  ecciefi*  re- 
Cod,  if  other  anions  of  their  life  be  futable  to  «*~*^«« 

.    ,J    -  .  fluic  itudio  negoti* 

their  devotions.  «   implicari  ;  fed 

3  Devout  Chriftians  who  are  fo  pioufly  af-  ^omum  continue 
fedled,  as  that  upon  the  W*-day  &  on  other  ^ffik^ 
Holy-dayes,  they  doe  rcfolve  to  fequefter  and  conjugem  pariter 
retire  themfelvcs  from  fecularbufmes,  and  or.  h*J$$"™ 
dinary  pleafures  and  delights,  to  the  end  they  hdonem  wcarcl 
may  more  freely  attend  the  fervice  oiChri8i&  hiisqsaltius  ammo 
apply  their  minds  to  fpirituall  and  heavenly  J^ffiSS 
meditations,are  to  bee  commended  and  encou-  qu*  huic  vita?  font 
raged:  for  the  doing  hereof/is  a  worke  of  grace  ■jgjjgj'  «** 

and  pf 


i$6       Labour  and  Recreation  on  the  Holy -day  I 


and  godlineiTe,  plcafing  and  acceptable  to 
God, Col.  $.i.lQhn6.i-]* 

But  no  Divine  or  Evangelicall  Law  irapo- 
feth  a  morall  neceffity  upon  all  people  in  ge- 
nerall, to  abftainc  wholly  from  ncccifary  la- 
bour, and  from  honeft  and  moderate  recreati- 
on upon  the  Sunday,  or  the  Holy-day,  by  the 
fpace  of  twenty  foure  houres,  or  which  con* 
demnech  either  of  thefe  for  mortall  fins. 

Neither  doth  the  Church,  or  Prince,  and 
temporall  Magiftrate,  impofe  upon  Chriftian 
people  in  generall,  an  abfolute  forbearance  of 
all  neceffary  labour,  and  honeft  recreation, up- 
on allhoures  of  Sundays  or  Holy- day es,  by 
their  Ecclefiafticall  or  temporall  Lawes:  be- 
caufe  all  humane  Lawes  muftbefuch,  as  bee 
c  iSod.  Orig.i.  $.  morally  poflible c  to  be  obeyed  and  obferved, 

g£SS  not  onely  by  recired  ?nd  contemplative  per^ 
por»ibiUs,&c'<Di/.  fons,  but  by  fubje&s  in  generall  :  by  vulgar 
4. *.».#■  if.?. i.  people,  fuch  as  are  Husbandmen,  Artificers, 
4.  Nebuchodono-  Labourers,  Souldicrs,  poorc  Servants,  &c. 
Mr.  ff.  Quando      But  amongft  a  multitude  of  people,  few  are 
&&£&  t0  b^  found>  who  morally  are  able  to  apply 
iftos.  Saias.  d.  leg.  themfelves  the  fpace  of  fo  many  houres  otthe 
dijpA  sefc  9.       day, to  fpitituall  and  religious  exercifes,  and  to 
divine  meditations  dnely,  and  fuch  as  our  No- 
vell Sabbatarians  require :  and  then,  afcer  all 
this  is  finiflied  on  the  day-time,  whendarke- 
night  commeth,  to  command  their  fancie  to 
dreameof  nothing,but  of  Chapters,  Le<5iures, 
Collations,  Queftions,and  Anfwers,propoun- 
■ded  the  day  before. 

All 


Divine  LaTt>  commands  not  impefiibilities.  157 

All  Divine  Evangclicall  ordinances,  nc- 
ceflary  to  the  falvation  of  every  Christian  ,  are 
pofsible  with  ordinary  diligence,  and  likewife 
with  comfort  to  beobferved  :For  the  Law  ef 
Christ  isfweet andeajie,  Afatt.n. 30. and 
His  Commandements  are  not  grievous,  1  7^.5.3.  a  A  d(  T 
The  Lord  (faith  Saint  AuguBine*)  will  not  serm.61.  Nequc 
command  things  impo0le>  becaufe  Heeisjuft :  impoffibjie  aliquid 

.  ,  , .,    m »        J  J  r     j  •         1  t  >   1   potuit  Deus  impe- 

neither  wta  He  condemne  any  for  doing  that  which  rare,quiajuftus  eft: 
he  could  not  avoid.  Therefore  our  Sunday  Sab-  Ne<luc  *?£aro- 
batizers  precepts  concerning  fpirituall  duties ,  ™  ^  ^dme 


non 


tobeadually,  and  without  intermifsioncon-  potuit  vkare,  quia 
tinuedthewholefpaceofa  naturall  day  ,  can  vj^sp^c^°s[ 
be  no  branch  of  the  Law  of  C  h  r  i  $  t  ,  nor  NequaqJam  Do- 
yet  confentaneous  thereunto.  minufm  ***&*?? 

*  mandat  lmpoliibi  - 

lia.  Concll.  Arauf.  cap.  if.  Secundum  fidera  Catholicam  credimus,  quod  accep- 
U  gratia,  omnes  baptifcati  Chrifto  auxiliame  8c  cooperante,  qua;  ad  falutem  pertinent 
poffint  &  debeant j  fi  fideliter  iaborare  volucnnt,  adimplere.  Auguft.  de  Natur.  & 
Crat.  c«p.*l.&  69.  Hieron.  Expefit.  Sj/mb.  ad *Damafum.  Bafil.i*  pfatm.  118. 
Auguft.  in.  pfalm.  56.  Neque  imperarct  hoc  Deus  uc  faceremus,  fi  impofllbile  cllc 
judicarex ,  ut  hoc  ab  hbmine  ticrct.  Id.  at  Temp .  f.  ipi .  Execramur  blafphemiain  eo- 
rum  qui  dicunt  impofiibile  aliquui  homini  a  Deo  eife  pra?ceptum. 

/  ..,.«,,        /r         *>   G.W.d.Sabb. 

Fourthly,  Whereon  it isobj  cted  ,  thn  few  pag.toi.Bythisal- 
peoplein  their  paftimes  and  recreations ufe  juft  Jpwancc  will  fome 
fobriecy  and  moderation  b :  My  anfvvcr  is,  that  ^  hberde^uTto 
very  few  doe  this  in  feafling3or  in  ordinary  tal-  themfeives  under 
king,orinbuyiDgandfclling,  orimheufc  of  £*£?£'$ £ 
other  indifferent  things  :  Yea,  there  are  very  by  their  (ports. 
few  that  avoid  offences  in  their  Sunday  colla-  Mw.\t  may  well 

r  c>      •  •      1     •     t  n-M  s     be  lo,#r. Tumult 

tions  of  Scriptures,  in  their  domelhcall  repeti-  notthisietus,  to 
tions,  and  cenfures  of  Sermons,  &£•  andh&i-  give  that  allow** 
on,pride,  hypocrifie3 vaiacglocy  ,&c.m^  SSfitSS 

LI  enter  them  in  hfc  Word. 


Recreation  otr the  Holy-day* 


enter  into  feeming  Devotions  of  zealous  Sab- 
batifers ,  as  well  as  fome  lightnefTeand  vanity 
intopoorefervants  recreations.  Therefore^  as 
drinking  of  wineis  not  condeinned,becaufe  in- 
temperate men  are  difordered  by  it  :  So  like- 
wife  Recreation,  and  other  indifferent  a&ions> 
may  not  generally  be  condemned, becaufe  ac- 

k  a     a  *l       cording  to  the  nature  of  all  humane  things , 

HomU.io.  Mag-  they  are  fubjeft  toabufesb. 

nocrrore,  magna- 

que  dementia, in  res  ipf as,  quibusmale  homines  utunwr,  crimen  male  utentium 

transfertur. 

Fifthly*  Whereas  it  is  faid,  that  people  on 
the  Lord's  day ,  and  other  Holy-dayes  ,  ufe 
fports  and  paftimes ,  which  are  prophane  and 
vitious :  this  condemneth  not  fober  and  honeft 
recreation. 

The  Larves  of  our  Church  and  Common- 
wealth condemneandchaftife,  all  things  pro- 
phane and  vitious 3  upon  the  L  on  d's  day: 
Stat.  Anno  4.  Regis  Caroli,  cap.  1 .  There  (hall  be 
no  meetings ,  affemblies,  or  concourfe  of  people  out 
*f their  owne  Varices  on  the  Lord's  Day ,  for  any 
[ports  whatfoever  :  nor  any  unlawful!  exercifes, 
er  paftimes  ufed  by  any  within  their  owne  Pa~ 
rifhcsy8cc. 

Alfo  our  moft  Gracious  and  Religious  So- 
veraigne,is  the  Lord's  Vicegerent,  to  reftraine 
theabufeandfcandalous  prophanation  of  the 
Lord's  Day :  Andhee  is  a  noble  Succeflbur  of 
thofe  glorious  Princes,  which  in  ancient  times, 
by  their  Royall  andlmperiaLEcJifls  and  Con- 

ftitutions. 


Sports  prohibited  on  the  Sunday.  if? 


ftitutions,  prohibited  on  this  Day ,  Allobfcene, 
lascivious,  *»d  voluptuous  pafiimes  ;■  Alfo  en- 
urlHdcs tndSuge-fUycs  :  and  combating  i»  the  g  UMJlh 
Cirque  :  fating  tvtth  mldebeafts  :  Sea-shr-  them.^cc  hnjut 
milbcs  :  Hor ft  races  \  Huntings  in  woods ,  or  dw  religiofi  od- 

fields,  a  &C.  Cc<3enis   quenquam 

patimur  voluptati- 
busdetineri.  Nihil  codie  fibivendiect  fecena  Theatralis  >  aut  Circenfcfjpc&acu- 
lum,  aut  ferarum  lachrymofa  fpe&acula,  &  ft  in  noftrum  ortum  &  natalem  incident 
differatur.  .Canutusy  U.  Zcclcf.  cap.  if.  Mercaturametiamindiefolis,  &  fecula~ 
remquamlibetconcionem,  nifi  magna  pro Yocante  neceffitate,  ftti&ius  inhibemtts* 
Et  a  venatione  \  mundanifque  omnibus  operibus,  unufquifque  fedulo  acquiefcat. 
Auguft.  de  Ttmp.  Serm. -a 51.  Nequc  in  venatione  fe  occupet,  cirewmvagando 
campos  &c.  Pipinus  Rtx.  inConc'U.  ForojttlienJ.  fAp.13.  Aaftinerein  caprimo 
mandamus  ab  omni  peccato,  &  abomniopere  carnali3&  ab  omniopereterreno,& 
ad  nihil  aliud  vacare  nifi  ad  oratiencm,cancuireread£cclefias  cum  fumma  mentis 
deyotionc  :  Etcum  charitate  &  cum  ddeftione  bencdicere  Pominum,  qui  hacdie 
pluit  MaAna  in  deferto,  &  totmilliaifcominum  quin^uepanibus  pafit. 


5 


^ «**$*******  **  •******§ 


Ll  2  Iof 


*$*$$  uuun  uu  unu 


\&o  Touching  Recreation. 


IoH  B.  Societie  of  Saints,  pag.  \6i.  An 
Argument  againji  Recreation. 

?38WG^4«£f-  ^°le  things  which  are  lets  and  hinde, 
dUre  1lile;VfhD?c  ranees  of  holinefle,  cannot  lawfully 
hoiy°duties.  And      be  done  on  that  day,  which  is  G  o  d's 

therefore  as  thou  u    1      J^ 

mayeft  inno  part  ol         MOly-day. 

^bViwJfo  ®wf  allfports  and  recreations ,  are  lets 
much  lefle  mayeft      ancj  impediments  of  holinefle. 

thou    break*   the  __.,  r       k  r 

Holinefle,  Therefore  no  /ports  or  recreations  ,  may 

lawfully  bee  done  upon  the  Lor  d's 

Anfvf.  Becaufe  the  Auchour  of  this  Argu- 
ment is  highly  conceited  of  the  force  of  it  $  Be- 
fore I  proceed  to  a  formall  folution,  I  (hall  fet 
downe  certaine  notes  of  obfervation ,  touch- 
ing the  termes  which  are  ufed  in  the  propo- 
fi;ions. 

2iatal>.  i.  The  terme  or  word  HQlintffey 
ufed  in  both  propofitions,  fignifieth,  the  exer- 
cifeof  fpirituall  and  religious  duties ,  publike 
and  private  :  to  wit,  reforting  to  Church,hea- 
ring  Divine  Service  and  Sermons ,  receiving 

the 


Religious  duties  in  AEl,  or  in  Halite.  261 

■1  ■       1 

■ -._■*» 

the  Holy  Sacraments :  Private  and  domcfticall 
prayer,  thankfgiving,  reading  Scripture,  con- 
ference, and  meditation  of  things  divine  and 
religious,&c. 

Notab.  2.  The  performing  of  religious  du- 
ties, is  either  Actually  or  clfe  rirtttaUand  Habl- 
tuall. 

Aftuall,  when  people  are  prefent  at  Church 
fcrving  God,  hearing  His  Word,  &c.  Or  when 
privately  or  in  their  owne  families,  they  pray, 
inftrud  one  another,  fing  Pfalmes,conferre  of 
Scripture,  drc. 

rirtuaM  and  Habituatl,  when  in  their cefla- 
tion  from  the  aftion  of  thefe  duties,  They  have 
aready  minde  and  will,  to  returne  to  the  per- 
formance of  them,  when  the  Divine  Law  and 
Precept  of  the  Church  requireth  a.  c      .■ 

Notab.  3.  Lets  and  hinderances  of  holineflc  th&i&'$Jj£ 
before  mentioned,  are  three- fold.  i.  Some  a^«^acuur cum 
atcopptfite,  and  of  contrary  quality  to  the  ex-  Tem'non  a^l 
ercifeoftrueholinefTe:  As  Hypocrifie,  Profane-  turpoteftagi,  fed 
ntffe.  Superstition,  groffeand  afefled Ignorance,  ™n&°?™-to.6. 
and  Negligence.    2.  Some  are  things  lawfull  ij.^i.q.i.n.7. 
in  themfelves,  or  in  their  proper  kinde,  as  to 
cat  and  drink^,and  to  plow  and  fow,to  travel  J, 
to  trade,and  to  buy  and  fell,  &c.  But  if  they  be 
a fted,  at  fuch  time,  as  the  precept  of  God,  and 
the  Church  prohibiteth,they  are  profanations 
of  God 's  Holy-day  •  3.  Some  things  are  only 
occafions  of  omitting  the  atfuall  exercife  of 
rdigious  workes  r  at  fuch  time  of  the  day , 
as  ihe  Law  of  G  o  p,  and  the  Church  per- 

Ll  3  nrittctk 


t6l  Obligation  of  Precepts  affirmative. 


mitteth  a  ccfTation  from  fuch  works  or  anions* 
Notab.  4.  Affirmative  precepts,  oblige  not 

at  all  timesD  to  the  exercife  of  the  a&  comman- 
a  Aquin.t.i.  qu.  dedby  them  a:  Although  the generall  ter me  al- 
7i-ar.i:  Prxcepta  Wdjes  or  the  like  equivalent  terme.be  added  to 

afnrmativa    ligant     .  J     >  ,  .*.     ,       .  '  , 

fempcr,fcdnonad  them  :  But  they  binde  the  confcience  onely, 
femper.  id.%.*.q.  Habitually,  or  in  ready  difpofitionof  minde 
Vai! 7^Z^rC§i°o'  anc*  will,to  be  prepared  to  performe  the  a&ion 
art.'i.  Prarcepta  af-  commanded,when  time  and  matter3and  circum* 

liTnttiVa  omm°t£-  ftanCeS  Wufcfc 

pire,C  P(  °c°™  pr*I  The  Eucbitt,  or  <JHejJ aliani, held  it  unlawfull 
ccpta  negative,  m-  to  doe  any  thing  but  onely  to  pray  b,  becaufe 
SS£$  theiWfaid,  Oferut [microti,  &  nondeji- 
liccnt,;  fedfoium  r^r^ ;  Men  ought  alwayestopray,  and  not  to 
pro  loco  &  tempo-  ceafc  or  be  Weary,  Luke  18.1.  Andbecaufethc 

quib^toTiSim!  holyApoftlefaid,  iJ/ri*  intermifione  owe,  fray 

ftantiis. Gammach.  without  Ceafing,  I  Thejf.$.  IJ. 

\%SialUgJV>'  l  Tim#  5#  5'  **" u a widm indud*  *»dtr»- 
b  Aug.  de Maref.  fteth  in  God>  andcomwucthinfupflieatiemand 

€*p.i7.  Tamutn  prayers  night  and  day. 

SilUsauS      Ephcf.  5. 20.  Giving thankesto God,  M<> 

incredibile  victca-    altvajes. 

tur.Nam  cum  Do-  a  Theft  I .  *  .  W*  4«  £**W*0  <(lVt  Godthtinhs 
mmus  dixetit,  o-      .  ■*  o 

portet  Temper  ora-   alwaytS, 

re&non  deficere;       Pfal.34.  i.  I  mil  blejfe  the  Lord alwayesyHU 

teSSK?S  >'«#  fhaM'<>»*l»»*lb  **  my  mouth. 

tc,  (quod  faniffimc       Philip.  4.4.  Rejoyce in  the  Lord  aIvp  ayes. 

accipitur,  ut  nulla      j  ft#  x    8#  r^  Bookeof  tbeLaw  (hallnot  de- 

die  intcrmittantur  -   .  ..        1       /»  .  »       ^  »,  » 

certa  tempora  ora-  fart  out  of  thy  mouth,  but  thoujbalt  meditate  ther* 

di )  \  ifti  ita  nimis  fa  J4y  And  night. 

»3dfi£i£      ^\.^HUdeUghtuinthtUWtfthtLtrdi 

rctkosnumerandi.  And  in  His  Lawdtth  be  meditate  day  and  night. 

Luke 


The  meaning  offome  Divine  Precept!.  i6; 

Luke  2.37.  ShefervedGod  with  fallings  and 
prayers^  day  and  night  c.  c  parcemiaifaVot- 

*gm  thefe  and  the  like  forrn:s  of  fPeech,and  ™lra  c^Sl 
the  precepts  contained  in  them,  arc  not  to  bee  quoad  licet^iuma- 
expounded  literally,  for  then  they  would  bee  XSSSSi 
falfe  and  impoflible  :  but  the  intention  of  the  ligemh^c.Tem- 
Holy  <7^/?,is,  that  the  anions commanded,  are  fe^v^iv^adru^ 
to  bee  performed,  readily,  and  with  a  willing  fS^um^iS 
minde:  at  all  houres  and  feafons,  when  matter  ticnem,**.**/**. 
and  circumftances  require  them  to  be  done.      £^%J 

Notab.  j.  Some  negative  precepts  are  deli-  inp/au.verfi/ 
vered  in  abfolutc  termes,  which  are  to  bee  «n- 
derftood  by  way  of  comparifon. 

Matth.  6.  19.  Lay  not up  for your fehes trea- 
fure upon earth. 

Iohn6.  27.  Labour  not  for  the  meat et bat  pe- 
rl[hetb. 

Philip.  4. 6.  Be  carefull  for  nothing. 

Matth.  6.  25.  Take  no  thought  for  your  life , 
what yeejhalleate,8cc.  Luke  14. 12, 13. 

But  now  it  is  manifeft,  that  the  intention  of 
out  Saviour,  and  of  His  Apoftle,  was  not  to 
prohibite  and  condemne  all  honcft  care  for 
things  temporal!,  and  all  worldly  labour,  and 
neceflary  provifion  of  foodc  and  rayment  :For 
the  Spirit  of  God  elf e-  where  in  holy  Scripture^ 
commandeth  honeft  labour ,  provifion  and 
care  :  And  the  practice  and  example  of  holy 
perfons,the  deare  children  and  fervants  of  God, 
proveth  the  fame  lawfull. 

Ephef.4.  28.  Let  him  thatftolejtealeno  more, 
hm  rather  let  him  labour  ,  working  with  his  hand 

the 


2  64  Labour yand  houjhold  care. 

the  thing  that  is  good,  that  he  may  bavetogiveto 
him  that  needeth. 

i  ThefT.  4. 1 1.  We  be  feed  jou  brethren,  that 
you  Jludy  to  bee  quiet ,  and  to  doe  your  owne  bufi. 
nt(fey  and  to  tvorkemthyour  owne  bands,  as  wee 
commanded  you. 

2  Corinth.  12.14.  Parents  ought  to  lay  up  for 
their  children. 

1  Tim.  y  ,8.  If  any  provide  not  for  bis  owne, 
andjpecially  for  them  of  his  houjhold,  be  hath  de- 
nied the  faith,  and  is  worfe  then  an  infidell. 

The  examples  likewife  of  Abraham,  Ifaak, 
and  lacob  :  and  of  Saint  Paul  himfelfe,  give 
teftimony,  that  honeft  labour,  providence,and 
provifion  of  things  temporally  is  both  lawfull 
and  vertuous, (7*0.30. 30.  Prov.  31.13,14,15, 
16, &c  1  Or.4.12.  iTheJf.$.%.  /*#.  18.3. 

na^lLCiv'  And  Saint  Att&uftine  d  treating  ofthe  care  and 
Hominij?{ioPinett  providence  of  Parents  and  M*fters,  for  their 
fuorum  cura,  &c.  children  and  fervants,  accounteth  the  fame  a 
SraS'w!  workcof  Chriftiancharity. 

&  dilcdione  pro- 

ximi  docct  magifter  Deus,  &c.  And  care  and  providence  fir  *ues boufhold,  8cc.  is  a* 

*ft  oftbe  fecund  mandate  of  cbarlt  ie. 


Thefe 


Worldly  aSltcns  on  the  Sunday*.  i6f 


Jhefe  Obferyations  being  premi fed,  the  an* 
(iter  to  tbeobjeflion,  againtt  bone/l  re- 
creation, upon  the  Holy -day  is  very  eafie. 

i  Although  the  words  of  the  4^  Compare 
general!,  Exod.  20. 10.  j-DnSd  fa  7WJJD  kS* 
Thou  JhaJt  not  doe  tnj  xvorke  1  or  as  it  is  read  ia 
our  Liturgie,  Tho*Jbalt  doc  no  manner  ofworke, 
thou  nor  thy  fon^c.  Yet  this  prohibition  had 
exceptions,  and  limitations  in  the  old  Law  it 
felfe.  Reade  before  pag.  1 2  6. 

But  now  under  the  Gofpell,  Chriflian  peo- 
ple are  prohibited  onely  wordly  a&ionsr*/^- 
tfsvelj,  that  is,  fo  far  forth  as  they  are  impe- 
diments of  performing  Evangelicall  duties, 
upon  the  Lord's  Holy- day es.  And  Men  are 
not  now  obliged,  by  thefpaceofa  whole  na- 
turall  day,  or  a  whole  artificiall  day,  to  an 
a&uall  exercife  of  religious  offices,  (for  there 
is  no  divine  Ecclefiafticall,drtemporall  Law, 
commanding  this)  but  they  muft  be  prepared  . 
in  the  habituall  difpofirion  of  their  mindes,  to 
exercife  thefe  duties,  fo  far  forth,  andinfuch 
manner,  and  for  fuch  fpace  of  time,as  the  equu 
ty  of  the  fourth  Commandement ,  and  the 
Lawes  of  fuperiours  (hall  require:  and  likcwifc 
they  are  obliged  in  confeience,  a&ually  to  ex- 

M  m  ercife 


2^4  Recreation  m  the  Holy-day. 

'ercifc  them  at  fuch  time  of  the  day,  as  cither 
equity  of  divine^  Law3  or  of  Lawful!  fuperi-. 
ours  doth  enjoyne. 

p?e°"  f^ln.'X       N°*  the  natUra11  CClUity  °f  dIvInC  Lm>  ancI 

i9t<  in  mailing  the  pofirive precepts  oi  fuperiors3command no. 
cbmb  ceremonies  iongCr  [©ace  of  rime  for  a&uall  performance  of 

mS«7m!S12r  re^itw^SMftVft^^bfi^^  z^,j"  Holy-daycs, 
03  ;/o/y  i/jjfgj)  re-  then  fncH,as  both  is  nece(Tary,for  Gods  folemne 

'S&rtf  ES  worfhiP>   and  for  the  fpirituall  edification  of 

/or?  w^  ioc ;  even  Chriftian  people :  and  likewife  fuch  as  may  be 
ask  is  in  a  muficdi  perfCFmcd  of  all  well-affe&ed  perfbns.without 

concent,  tvbetetoe  K  ,.         ,       *  .  '  TT 

foccter  or  finer  lurchargmg,or exceeding  the  naturallftrengm, 
*  voice  is  not  aiwaies  and  ability  ofbody  or  minde.  For  people  muft 
Ztub'JiS  %  fcrve  the  Lord  with  a  free  and  joyfull  heart  : 
accord  w'ub  the  Pfal.ioo.z.  2  C^r^.30.23.  Butthefmpofing 
&iiite>  fuch  a  quantity  and  continuance  of  fpirituall 

anions,  as  exceedeth  the  ordinary  ability  of 
humancfacultieSjChoakethrejoycing  and  com- 
fort in  the  Cervices  which  men  performe,  and 
roakes  the  fame  a  tedious  burden. 

Andxhis  feemeth  to  me  to  have  bin  a  prime 
motive,  to  our  religious  Governours,  of  al- 
lowing thepeople  of  the  land,  fome  recreati- 
ons (not  prohibited  by  ourLawesJ  upon  the 
Holy.-dayes.  For  if  they  fhould(upon  Puritan 
frineiples)  reftraine  them  wholly  from  all  re- 
paft  :  the  Holy-day  would  bee  more  unwel- 
come to  them  than  the  plough-day :  andbc- 
fides  it  might  ingender  in  peoples itiindes,  a 
diftafte  of  their  prefent  religion^  and  manner  of 
fsrving  God. 


1 


Recreation  on  the  Sunday]  ^7 


Afomatt  anfwer  to  the  Argument* 

i  To  the  major  Pr opofition. 
Thofe  things  which  are  lets  and  hinderari- 
ces  of  holineffe,  (that  is  of  performing  religU 
ous  duties :)  by  way  of  oppofition  and  contra- 
ry qualitie,(to  wit,  hypocrifie,  prophaneneflfe, 
&cc.)  and  like  wife  thofc  things  which  arc  fuch, 
by  oppofition  to  any  Divine  or  Ecclefiafticall 
Precept  may  not  lawfully  be  done:  but  thofe 
things  which  hinder  thea&uall  exercifeof  ho* 
!y  duties,  at  fuch  houres  as  fuch  a&uall  exer- 
cife,  is  not  neceflary,  necefttate  praetpti,  may 
he  done  upon  that  day,  which  is  G  o  d's  Ho- 
liday. . 

2  The  minor  Proportion  is  denied.  For  ho. 
neft  fports  and  recreations  which  areufedat 
fuch  time  of  the  day,as  the  Law  of  the  Church 
giveth  licenfe,  are  not  lets  and  hinderances  of 
religious  holinefle,  neceffary  to  be  performed 
at  the  fame  time. 

Laftly,  this  argument  is  grounded  upon  a 
falfe  fuppoiition :  namely,  that  Chriftians  un- 
der the  Evangelicall  Law,are  fubjcd  to  the 
letter  of  the  fourth  Commandement^in  refpe<9: 
of  a  precife  and  definite  quantity  of  houres  : 
and^thatitis  fin  to  ceafe  from  the  a&uall  exer-  _ 
cife  of  holy  religious  duties,  during  the  whole 

Mm  2  fpace 


i68  The  equity  of  the  fourth  Commandetnent. 

fpace  of  the  houres  of  the  day,  prefcribed  by 
the  old  Law. 

Bat  although  this  carry  a  (hew  ofgodlincfle, 
yet  in  very  deed  it  is  nothing  elfe,  but  a  fuper- 
ftitious  Iudaicall  phancy. 


Obfervation  the  fixtby  Touching  the  mo- 
tives  inducing  the  Qbrifiian  (hurcb  to 
the  religious  ob/erVance  of  the  Lord's- 


d 


ay.. 

I  obferve  nothing  in  all  Antiquity  decla- 
ring their  judgement  to  have  beene,  That  the 
keeping  holy  the  Lord's-d*)  is  commanded  by 
SSS^nt  the  fourth  Precept  of  the  Decalogue:  or  that 
cbnfoan  sabb&b  the  religious obfervance thereof,  is. grounded 
%^ltommll  uP°n  any  other  exprefle  or  formal  precept  of 
dement  in  the  word  holy  Scripture.  a 
b  chryf.  in  Gen.      Some  of  theancient,  and  namely  S.  Cfjryfb- 

JHem.  xo.  lam  nine    rt  u         n    n-  '^u  •  C  \.         A> 

ab  initio  «-!«>(<«-  ^m  \  refledmg  upon  the  equuyofthc  4* 
7B^infinu:tno-  Commandemcnt ,  exhort  Chriflians  to  caft 

1£?J£R  *™  V*  »P?«»  thuc  Law  ofLtheolrd  Sabbath, 
circuio  Hebdoma-  and  to  conhder  the  equity  thereof,  and  that  it 
iU3di€munumm.  js  reafonat>le  for  them,  to  proportion  their 
iflfap  *£*£?,  adions  in  fuch  manner,  as  that  having  imploy- 
fcgrc&andu  &  re-  CCJ  fix  dayes  ofthe  weeke  upon  their  worldly 
Ea^£2^  occafions,  they  would  not  thinke  much  t*be- 
mb,  ■  flow  one  day  in  fphitiull  &  religious  duties,  , 
1  .  i,.  Now 


The  Lord's -day  a  day  of  joy.  2  69 


Now  chc  Primitive  Church,  made  choice 
of  and  preferred  che  Lord's- day  before  the 
other  weekely  dayes,  upon  chefe  grounds  and 
motives  following : 

1  The  old  Sabbath  of  the  fourth  Comm*.  j^**  ****** 
was  ceafed,  and  abolidicd  by  the  death  and  rcro  icinp^gr*- 
Refurredion  of  Chrift  l  :  and  Cod  Almighty  "*  revel**,  ob~ 
had  appointed  a  new  forme  of  divine  worfhip,  ba^Twau  cfttk 
according  to  the  Evangelicall  Law.  Now  oWmnonc  fide- 
the  forme  of  worfhip  being  changed k:  ir  was  i'T' 
expedient  that  the  outward  circumitancesot  n.%  ^.  »r.  Null* 
place,  and  folemne  times  fhould  likewifebee  Iexa  chnUocon. 
different  from  what  they  were  before  :  and  X^m'feS 
concerning  the  times  of  publike  .*nd  folemne  "tusiudaicos  ob! 
worfhip,  it  feemed  good  to  Chriftians  to  make  fci vand,: ,imo \ve,ro 

u    -  cr     i_    j  r       •    n  1  contra    Apoitoluj 

cnoxe  of  fuch  dayes  cf  penally,  wherein  our  iiiuj  plane  remit, 
SAvieur  had  wrought  fome  gracious  worke  dum  non  m<^° 
for  mansfalvation  S££L£ 

Vpon  the  firft  day  or  the  weekeour  Savu  am  hortabatur,  uti 
warofe  from  death  to  lift:  andhisrefurre&i-  ****%  "ulla  fie- 
on  wasacauleof  umpeakabiejoy  \  and  com-  1  Humb.  c  gt**. 
fort  to  all  that  prefemly,  or  in  future  times  be-  c**  Comht /u 
leeved  on  him  poftolos  biduo  ft 

leeveaonmm.  tmmn*  fetfft ,  & 

Alfo  upon  this  day*  the  heavenly  Spirit  of  propter  metum  it*. 
light, and  grace,  and  peace,  and  verity,  de-  d*orum fe occuiu- 

r        j    j  ilia        ai  j  u      ,flc:tIu«iiieDom?- 

fcended  upontheholy  Apoltles,  anduponthe  mcacxhiijrari.non 
little  flock,  being  all  together  in  oneplacc,  up-  j*tomipft»Mp. 

onthedayofPenrccoft  ^2.i,z.j,4.  CSJBS 

And  for  this  reafonefpecially,  namely,  be-  am  per  t  mr  cs  hctv 
caufe  this  day  was  honoured  withChriftsre-  dom^$  fr<»"«* 
furredtion  rand  it  was  a  day  on  which  the  light  ,.,.,_ 
of  heavenly  grace,  began  fi(f  to  (hine  to  the  ChiyCw rfii,n*. 
Mm  1  woild: 


27-6  The  continuance  of  the  Lor&'s-da). 


world :  and  laftly,  it  was  a  day  of  gladncfle 

and  exultation ,  becaufe  of  Chrifi  his  victory 

c  Andr.  c  a  far.  in  over  death,  and  his  vifible  apparition  to  his 

Ap9c.  i  ..«**".  ]*-  Difciples  c,  &c.  The  Primitive  Church  could 

vino   Ifintu  ami-  ,    J    f^  f 'V'         r  i_j  r  i  i 

tiis,auramquc  na-  have  made  choice  or  no  other  day  or  the  week, 
ftuyfpintuaiemjc*  more  proper  and  convenient,  for  the  folemne 
SSrSl:  and  religious  fervice  and  worfhip  of  Chrift. 
xth  to&iMdjfrfr      It  was  in  the  free  election  of  the  Church,  to 
<toi  die  Dommico  appoint  what  day,  or  dayes,  or  times,  fhee 
t5ai^Tpc*d^  thought  good,  or  found  convenient  for  religi- 
teris  cdebns  habe-  oUS  duties  i  for  the  Evangelicall  Law  hath  not 
™m.t &%?*■  exprefly  determined,  any  certaine  day   or 
^ejMjr.  109.       time  d  :  and  thofe  anions  or  circumftances 
4  sdcrat.Mtf.Ne-  ^ch  are  not  determined  by  divine  Precept, 
•ApViiohiftudnob-  are  permitted  to  the  liberty  and  authority  of 
fcrvandu,  iegeaii-  the  Church,  to  be  determined  and  appointed. 
ShBSSSu  And  accordingly  the  Chnrch  proceeded,  con- 
tumfuit,nonutie-  cerning  the  Lord's-day:  and  becaufe  the  reli- 
ges  defettis  diebus  pious  obfervance  of  this  day  began  in  the  Apo- 

celebrandis  fanci-  *£,  .  c  .  •  *      ci/     n«f    » 

tern:  fed  ut  rede  fth*  age,  and  one  or  the  prime  Apotfles  itilcd 
vivendi  ratiom^&  the  fame  the  Lord's-day,  and  becaufe  it  was  ap- 
fitfS  2U~  P°inted  upon  fo  good  reafonss  the  obfervati- 
Orig.h cen. Horn,  on  thereof,  hath  continued  in  all  Ages  fince 
io.chiyf.//^.i«  the  Apoftles.  Neither  have  Chriftiansat  any 
flrvant.  time  judged  it  rcalonableor  convenient,  toal- 

«ier.#».  at*,  ter  fuch  an  ancient  and  well-grounded  cuftome, 
}^Tm\7lcT9  which  is  commonly  reputed  to  bean  Apollo* 
NontcmcFc  opi-  licall  Tradition  e. 

mbimur,  hancdiei 

Dominica?  obfcr/itionemj  ab  Apoftol is  divina  irtftitutionc  cdoc*tis  conflitutam  fu« 
itfj.  Earn  eteriim  legimus  traditione  Ecdcfi.iftica,  Ce mper  in  Ecclefia  Catholica fan- 
ftificatam  fuiflc,  ut  tandem  licet  ab  humano  inftituto  Apoftolorumpioccfierit,& 
originem  duxcrir,  ni'mis  indecorum  eflct  earn  ab  Ecclefia  mutari. 

The 


Reformed ]  QmycUs*  ±j\ 


The  Do&rine  of  the  Reformed  Chur* 
ches,  concerning  the  Lord's-dxyy  and 
other  Holy.dayes. 

Auguftan.  ConftfT.Se&.  16.  We  teach,  that 
Traditions  are  not  to  be  condemned^  which  have  a 
religious  end,  namely,  that  all  things  be  "perfor- 
med in  the  Church,  decently,  and  in  good  or  der^ 
and  which  command  nothing%  repugnant  to  Phe 
Divine  Law  ,  namely,  Traditions  concerning  Ho- 
ly* day  esy  the  Lords-day,  the  Feajl  of  the  Nati* 
vity,  Eatter^&c.  And  rhefe  Divines  approve, 
that  faying  in  the  Tripartit  Hiftory  Ii.S>.  It  was 
not  the^pofiles  mindeto fet downe Lawes  con- 
cerning Holy-day  es,  but  to  preach godlinejfe  and 
vertmuslife. 

Helvet.  Confeflf.  cap.24.  We  give  not  place  to 
lewi/h  obfervations  drfuperfiitions:  neither  judge 
we  that  one  day  is  holier  than  another, neither  think 
we,  that  God  taketh  delight  rnrejiing  from  la* 
hour  :  and  we  obferve  the  Lord's -day,  and  not 
the  Sabbath,  according  to  a  free  choice 5  and  not  by . 
Divine  Precept. 

..  Calvin.  Inftitut.li.2*cap.  8.11.34.  Tire  *n~ 
cient  Fathers  fubfl  tinted  the  Lord' s-day,  in  place 
of  the  Sabbath,  not  without  fpeciall  reafon.  For 
it  was  the  day  of  Chriff  srtfnrnttw^and  which 

finified 


17%  <l{efonned  Qhurches  oftht  Lvrd's-day. 

finijhed  all  lega/I  fhadowes  :  and  Chrtfiians  were 
admonijhed  by  this  alteration  of  the day ,  not U  ad- 
here to  afhadome  ceremony.  ^evertheltffe,  I  dot 
not  much  infift  upon  the  number  of  [even,  that  I 
would  bring  the  Church  in  bondage  to that  num- 
ber ?  neither  will  I  condemne  Chrijlian  Churches, 
which  appoint  other  folemne  dayes  for  religious 
ajfemblies,  fo  as  this  bee  done  without  fuper- 
slition. 

Seza  In  Cant.  Salom.  Horn. 3 o  Concerning 
the  fourth  Commandement^  1  fuppofe  it  is  agreed 
upon  among  Chrifiians,  that  the  fame  is  abrogate 
fo  far  as  it  was  cere  mom  all :  but  not  in  fitch  man* 
ner,  as  that  the  Lords  day  eught  to  be  obfervedy 
according  to  the  manner  of  the  lewijh  S abbot h, 
&c.  That  Chri/lians  upon  that  day  fhould  ob- 
it aine  from  their  daily  labours,  b eft des  fnch  time 
of  the  da)  as  was  appointed  for  publike  affcwblies  : 
This  was  neither  commanded  in  the  ^poflles 
dayes,  nor  yet  obferved  unttll  Chrijlian  Empe- 
rours  enjoy  ned  the  fame,  to  the  end  people  might 
not  bee  abftrafted from  holy  meditations  ;  neither 
in  thofe  dayes  was  the  fame  preciftly  orflriftlj 
obferved. 

Bullingerxn  Apoci-lGn  Chriflian  Churches 
entertainedshe  Lord's  day, not  upon  any  Common* 
dement  from  God ,  but  according  to  their  free 
choice.  Idem.  Decad.p.2.  Scrm.4^ 

Pet. MartJnGen.  i.That  people  reft  from  labour 
one  day  of  the  weekjoferve  God^  i snot  a  meere  de- 
vice of  mans  br oine ^neither  did  it  onel)  appertaine 
U  Mojes  Law,  but  it  had  beginning  from  hence. 

Genefisa. 


Reformed  Churches  of  the  Lord's-Day.  2?2 

Gcncfis  2.  Now  if  you  demand  why  this  [event  h 
day  is  not  ft?  tt  retained  in  the  Church  5  our  an  fiver 
is ,  that  wee  are  to  have  all  dayes  fucb  5  as  we  may 
-reft  in  them  from  ourowne  workes.  But  that  one 
daybechofenfor  God's  externa//  worfhip^  rather 
than  another  ,  the  Church  had  libertie  from 
Chriji ,  to  eBablifh  that  which  it  judged  mojl  con- 
venient. 

Hojpinian.  d.  Orig.  Feft.  ca.  2.  It  isnatura/l 
thtt  there  jhould  be  fet  and  appointed  dayes  of  reft-  Brentiu$   c#    ' 
ing  from  labour  ,  and  affembling  together  for  uv.zi.  obfeivL 
God's  fcrvice,  &c.  But  the  determination  of  ^rcdu%Dom/nica 
thefe  dayes,  obligeth  not  the  confcience  in  the  New  hLc  autem^bfcr- 
Teft  amentias  it  did  in  the  old :  but  only  by  reafon  *«»o  non  eft  au* 
cffcandallandconump.  Tidtheraremefo  tyed  t£S 
U  cert aine  day  es  or  times ,  but  that  in  cafe  of  nc-  publico    Ecclefi* 
cefity ,  or  if  it  jh  all  bee  more  co?nmodious,  we  may  conrcnfu  rc<*p^ 
alter  thefe  dayes  and  appoint  other  :  neither  are 
the  dayes  determined  for  religious  duties y  holier 
than  other  common  dayes ,  in  refpeff  of  any  my/le- 
ry  >figure  >  or  fignif  cation ,  but  one ly  in  regard  of 
difcifline  and  order ,  ire,  Idem  cap.  8.   The 
Lord's- day  from  the  Apoftles  age,  hath  beene  afo* 
lemne  day :  notwithftandingjvefindc  not  the  fame 
commanded  by  any  Apoflolicall Law  :  but  it  is  col- 
lected from  hence ,  that  the  obfervation  thereof 
was  free ,  becaufe  Epiphanius  andS.  Auguftine 
teflifie,  that  on  the  fourth  and  the fixth  dayes  of 
the  weeke ,  Church  affemblks  were  held^as  we  Has 
upon  the  Lord's- day,  MelanclAoc.com.  expof. 
5.  prsecepti.  Zanch/m^^Vrxccpt.  cap. 19.  pa. 
tfio.  Wee  reade  in  no  place  (of  the  2{ew  Tefta- 

N  n  mint, 


274  Reformed  Qmrches  of  the  Lords  I>^ 

went,  that  the  Apojlles  commanded  the  obferva- 
tionof  this  day  :  but  what  they  and  other  belee- 
vers  were  wont  to  doe :  and  therefore  they  left  fret 
(to  the  libertieoftbe  Church J  the  obfervance  of 
this  day.  Bremius/tf  Exod.  20.  Herbrand.  An- 
not.  in Confejf.  Witeberg.  cap. 59^.453.  Chem- 
nitius.  exam.  Concil.Trid.  part.  4.  d'fefkis.  Cen- 
tur.  Magdeburg,  torn,  i.p.ng.  Hemming.  En~ 
cbirid.p  328 .  Parcus  in  Rom.  14./.  15 12.  Mar- 
bach,  in  Gen.  2.  p.  23.  &  in  Exod.  20.  p.  165. 
YiCm.Cbat.p.JTy.BmusinEpi/l.ddGal.Diftr* 
1 6.  Thef.\.  d.  Fejl.  Chriftianor.  Zepper.  d.  leg. 
Itb.i.ca.  1 .  Mufcul  Joci.Comm.  in  ^ftdcept.pag. 
174.  Herbrand.  compend.  Theolog.  d.leg.pag. 
347,  Poliand.  Rivecus.  Walrus.  Thyfius  id 

^ri^S  Synopft  Purior.  Theol.Ditf.  21.  Brent.  inExod. 

ipi.Coccflbquod  20  .&  in  Levxap. 23. 

dies  illa,ab  ipfo  A- 

poftolornm  tempore  fait  vocata  Dominica,  turn  quia  Dominus  in ca refurrexit,  turn 
quia  in  eadetn  celcbrati  fuerunc  conventus  Ecclcfiaftici  :  now  fequitur  tamen  id  a 
Chrifto  vel  ab  Apoftolis  fuiflc  inftitutum  &  fancitum ,  &  ad  jus  Divinum  deberc  re- 
ferri,  fed  potius  ad  confuetudinem  quandam  ,  qua?  turn  incoeperit  &  paulatim  poftei 
snvaluerat,  jufque  aliquod  constituent  fed  Ecclefiafticum  ,  quod  proinde  in  libertate 
&  potcftate  Ecclefix  fuerit  reliftum,pio  ratione  circumft  ami  arum  ,  ut  eundem  diem 
vel  fcrvaiet,  vel  mutarec,  (i  ratio  aut  neceflitas  aliqua  fuaderet :  femta  femper  anima 
legi s^de  tempore  apto  &  opportuno  >  3d  publicum  Dei  cultum.  Ifenman.  Ann&t.  in 
eonfejT*  4uguUan.  ca.g.  De  diebui  Feftis  in  Ecdefia  docemus,  eo$  qui  antiquitiis  ad 
aediheationem  &  utilem  ordinationem,  non  ad  impictatem  &  inrocationem  morcuo- 
rum  inftituti  funt ,  obedientcr  efle  obfervandoj :  non  quidem  Iudaicafervitute,  fed 
Chriftiana  libertate.  Sicut  paulus  de  ca  libertate  docet.  Quare  fi  quis  noftrorum  Au- 
ditorumiisabutitur  adiicentiamjaut  temerc  contcmnit,  nonprobaturinobis,  fed 
icprehenditur. 


iji» 


£1 


I.  D.  his  Arguments  examined.  27c 


An  examination  of  Arguments  ufedby  Ma- 
Jler  D.  and  Mafler  Cl.  for  the  religious 
obfervation  of  the  Lord's  Day ,  by  aw- 
tue  of  the  Law  of  the  fourth  Qommande. 
menu 

loh.D.R.  Cl.  Expof.oftbetenComman- 
dementsypag.\\y.  Edition  18. 

The  purpofeof  G  od  in  this  Comman- 
dement,  is :  To  teach  us,  to  fet  apart 
the  feventh  day  wholly  ,  from  all 
worldly  affaires,  to  the  excrcifes  of 
Religion  and  Mercie. 

An  fa.  Wee  muft  underftand  the  purpofe  ^Am^rot'  %'£' 
of  Go  d,  inthe  fourth  Commsndement ,  by  lnExod.?Jom-\{. 
His  owne  Word  and  Revelation  a :  and  not  Hoc  &**$*  ma- 
from  humane  prefumption.  And  we  are  taught  b^re  ve^  cxpUnwe^ 
by  Divine  Revelation,  That  God  Alraightie  ubi  quod  dk&w* 
delivered  the  Law  of  the  Sabbath  \  to  the  non  dc  nmhomace 

Scnpmrarum  mu- 
nitur.  La  ft  ant. lib. 7.  cap.  z.  Nee  ullum  fundamentum  aut  firmitatem  pofTunt  ha- 
bere, qua?  niillis  Divinarum  vocum  fulcitmturOraculis.  Aug.de  B apt.  c. Don  li-i* 
C4^.6.NonaiFcramusftatqrasdolods>ubi  appendamus  quod  volumus  proaibitno 
noftro,«£»f.  U.deunU.Ecckf.cap.l.  Nonaudiamus,haccdico3  hxc  dicis^fcd  W> 
iliamusj  h*c  4icit  Dominus,  &t. 

Nn  2  Children 


■76  LD.  his  Arguments  examined, 


Children  of  Ifrael  onely,  and  not  to  other  Na- 
tions, unleffe  they  became  Profelytes  i^Ani 
therefore  it  was  not  thepurpofe  ofG  o  d  ,  by  that 
Commandemtnt ,  to  teach  us  Gentiles,  us  Chri- 
ftians3  but  to  teach  the  Ie  vves  under  the  old  Law , 
to  [et  apart  the  [event  h  day  •  and  Before  the  Paf- 
fion  and  Refurreftion  of  our  Saviour,  this  Law 
obliged  the  Iewes  and  Profelytes  only,  and  not 
other  Nations  i  After  our  Saviours  Paffion  and 
Refurre&ioti,  the  obligation  of  that  Law,  for 
the  weekely  obfcrvationofthe  feventh  day, 
ceafed,both  in  refpeft  of  Iewes  and  Gentiles:  fat 
ifitbeftill  in  force,  why  doth  notM.Z>.  in- 
ftrudlhisAuditoursto  obfervc  Saturday  Sab- 
baths 

loh.  Sprint  Of  the  -  -  , 

cbrWiansabb.To  Job.  D.  Became  there  be  many  that  are 

the  Reader.    The  riJTL  fc-  r 

firft  day  of  the  not  petlwaded  ot  the  continuance  of 

h^SiS^  the  Sabbath ,  and  account  the  kec- 

^tndfaSJd  P*n§  °f  the  feventh  day  inthenum- 

to  the  performing  ber  of  thofe  Ceremonies    which  be 

the   folemnc  wor-  i  n        ^  II 

iiiipof  God  :vj,on      abrogated  by  C  h  r  i  s  ry  as  belong- 
femTan  anl      *ng  » the  lewes  \  Therefore  it  is  requi- 

the^our^cTm^  ^  ^at  WC  Pr0Ve  ^^  COn^^^j  by 

mandementof  the  found  TCafonS   OUt  of  G  O  d's   Word, 

theCfPedaU  wm  Gf  that  this  Commandcment  is  morall, 

uSSSSSi  ancl  perpetually  and  as  carefully  to  be 

dtftrLPemfoCe1hf  kept  Unc^er  ^e  Gofpell,  as  un der  the 

fame  purpofc ,  in-  La  w.and  to  continue  in  force  f  o  long 

ftead  of  the  /ewes  D 

Sabbath,  aS 


I.  D-  his  Arguments  examined.  r?y 


~~  -■*    —  •  - — ~  * 
as  any  of  the    other  Commandc- 
ments,    even  fo  long  as  there  is  a 
world3and  a  militant  Church  )n  it. 

1^*4 nftv.  i.  The  CM  any,  which  are  not  per- 
fwaded  of  the  continuance  of the  J "event b  day 
Sabbath  y  are  all,  or  the  mofl;  orthodbxall 
Chrijlians^inct  the  ApoftleS  dayes  :  all  the 
Primitive  Fathers,  all  the  holy  Martyrs  and 
ConfefTours  ,  and  all  underftanding  men  of 
moderne  times.    Reade  before  pag.  6.163. 

^/fc/although  the  feventh  day  Sabbath  had 
not  beene  a  legall  Ceremony,  ret  if  it  were 
ondyapofitiveMora/l  precept  \  the  obligation  ^^^[k 
thereof  ceafed  under  the  Gofpell,  as  appeareth  difcipiin*. 
by  inftance  in  the  ludicUlt  laws*  But  we  are  able 
to  demonftrate  by  as  ftrong  arguments,  that 
the  old  Sabbath  was  Ceremoniall,  inrefpedi 
of  the  particular  day ,  and  the  circumftances 
thereof:  A  thefe  new  Matters  can  prove,  the 
FeaftsofPafleoverand  Pentecoftwere  fuch. 

Secondly,  If  the  fourth  Commandement,  _ 
concerning  the  keeping  of  the  feventh  day,  be 
morallandperpetuall :  Then  it  is  not  fuch,  in 
refpe&of  the  firft  day,  and  eight  day :  Forxhis 
Precept  requireth  not  the  obferving  of  two 
weckely  dayes,  Bat  of  that  one  only  day^which 
it  fpecifieth  in  that  Commandement. 

loh.D.Tht  reafons  which  G  o  0  ufeth 

in  the  Text  of  Exod.  20.  <rc.  for  the 

Nn  j         confir- 


278  '*  ®*  k#  Arguments  examined. 

confirmation  of  the  morality  and 
perpetuity  of  the  Sabbath  are  divers. 
Firft,  God  hath  permitted  men  to  have 
fix  dayes  for  their  ordinary  travel,  and 
therefore  it  is  equall,to  yeeld  Him  the 
feventh. 
Secondly,  The  Sabbath  is  the  Lord's,znd 
therfore  a  Cbrijiian  may  no  more  take 
it  from  Him,  than  zlew. 
Ttirdly,  God  refted  upon  the  feventh 
day  :  and  His  example  is  to  bee  fol- 
lowed by  Cbri/lians  ,  as  well  as  by 
lewes. 
fourthly ,It  is  by  divine  inftitution  a  blcf- 
fed  Day  to  them  that  keepe  it  :  and 
wee  doc  no  lefle  ftand  in  ncedc  of 
God's  blefsing  in  the(e  dayes,  than 
the  lewes. 
The  reafons  therefore  of  keeping  Holy 
the  feventh  day ,  being  fuch  as  arc 
common,  and  concernc  Christians,  as 
wellas  Jww  :  It  muft  be  granted  the 
Law  of  the  fourth  Commandement 
concerning  the  feventh  day  Sabbath, 
is  perpetual,  and  ftill  in  force. 

Anjw. 


l.D.kit  Arguments  examined.  17* 

Jnffv.  If  the  reafons  which  God  ufcth, 
Exod.  20.  Dcut.  5.  conclude  for  any  Sabbath, 
it  is  for  the  Saturday  Sabbath:  but  they  are 
altogether  inconfequent  for  the  Sunday  Sab- 
bath. 

1  God's  allowing  fix  dayes  of  the  vvceke 
for  a  mans  owne  workc,  concludeth  not  a  ne- 
ceflity  of  keeping  holy  the  firft  day  of  the 
wceke,rather  then  the  fixth,or  thefeventh. 

2  Every  day  of  the  vveeke,  and  of  the 
yeare,is  the  Lord's,  and  the  Sunday  is  no  more 
the£0r*/V,by  the  law  ohhe  fourth  Comman- 
dement,  than  the  Friday  :  for  the  Lord's  Day 
of  that  fourth  Comraandemnt  is  the  Satur- 
day. 

3  God  refted  upon  the  feventh  day,  and 
therefore  if  His  example  obligeth  ChriBUm 
to  imitation,  then  they  muft  reft  upon  the  Sa- 
turday. 

4  The  keeping  holy  the  feventh  day  of 
the  fourth  Commandement,  was  a  meanes  to 
bring  God's  bleffing  upon  the  lfraelites,  and  fo 
likewife  was  the  observation  of  the  whole  Iu- 
diciallandCeremoniallLaw,  Deut.j.n.  But 
can  we  hence  conclude,  the  perpetuall  obliga- 
tion of  thofe  Lavves  t 

The  Church  of  C  h  r  i  s  t  bekeveth,ib4t 
the  religion  observation  of  the  Lord's  Day,  and 
of  ether  Holy- day  es  appointed by  the  Churchy  it* 
mints  to  obtaine  God's  blefiing  for  Christian 
people :  But  this  bleffing  depends  not  upon  kee- 
ping holy  the  Sabbath,  of  the  fourth  Com* 

mandcmcnt5 


280  I-  D.   his  Arguments  examined. 


mandement,  for  Saturday  is  that  Sabbath,  and 
not  the  Sunday,  or  Lord's  day. 


Ioh.  D.  ^rgueth  for  the  morality  of  the 
Sab  bath,  asfoHoweth. 

The  Law  of  the  Sabbath  is  Morall  and 
perpetual!  ■  becaufe  it  was  given  in 
mans  innocencie ,  when  Awwas 
perfe#,  and  needed  no  Ceremony  to 
lead  him  to  C  h  r  i  s  t  :  nor  to  figni- 
fieany  fpirituall  rcfting  fromfinne. 

'jind  if  it  were  needfull  for  man ,  when 
hee  was  without  finne,  and  had  no 
clogge  of  corruption,  nor  evill  exam- 
ple to  hinder  him  %  or  to  feduce  him, 
then  much  more  now. 

Anfw.  i.  The  Sabbath  on  which  God  rc- 
fted,  and  which  he  bleffed  and  fandtificd,  Gen. 
2.  was  not  the  Sunday  5  orXWsday,  butthe 
Saturday. 

Secondly , .  whereas  thefe  Sabbatizers  af- 
firme,  that  the  Sabbath  of  the  fourth  Com- 
mandement  was  ordained  in  the  ftate  of  inno- 
cencierwhenmanwaspcrfe^  and  needed  no 

Ceremony, 


I.'D.  His  arguments  examine!.  T2"8i 


Ceremony,^.  They  have  not  a  roinde  to  con-  a  Gl*g.  M0rj.%  ■•' 
fider,  that  intheftateof  innocency,  there  was  ^;  ^reash£ 
no  fervitude  or  bondage  a,  noman-fervant,or  quai«  gemiit,«*T. 
maid-fervant,  neither  any  fervile  labour:  and  ™  vv"f0ta$H  accc(nt 
confequently  no  Sabbath-day,  ordained  for  a  "mailbus,  &^nl 
day  of  reft,  from  fervile  labour.  tionabiiibus ,  no* 

The  Sabbath  therefore  of  GtmfisjxA  of  the  S^*J2 
fourth  Commandement,  were  of  a  different  pr*htu$  eft.G*»- 
quality:  and  the  perpetuall  obligation  of  the  wbJnTbom.i.%. 
Law  of  the  fourth  Commandement  inrefpefl:  f^u  1^'o^Ki1" 
ofafeventh-day  Sabbath,  cannot  bemaintai-  jaMwnfcturfi  crat 
ndbythefecondofc^.  2Sfi?E££: 

Thirdly,  admitting  the  Sabbath  of  Genefis^  Jedt  Dominomw. 
to  have  beenc  obferved  as  a  morall  precept :  it  mfcrY0$« 
will  bee  impoflible  to  prove,  it  was  naturally 
Morall,  but  onelyfuch,  byvertueof  Go'd's 
pofitive  La  w  •  Readc  before/^.  3  4 . 


1.  T>.  The  manner  of  delivery '    con- 
iirmes  the  perpetuity  of  the  Sabbath. 

1  God  by  his  owne  voice  commanded  it. 

2  fit  wrote  it  in  Tables  of  ftone. 
2  tie  placed  it  in  the  Arke. 

Now,  if  all  the  ten  Commandements 

were  written  altogether  by  God, 

and  no  exception  made,whereby  the 

Sabbath  fhould  bee  inferiour  to  the 

Oo  reft, 


281  I.  D.  His  arguments  examined. 

mj     •••      '  •  '     '         ■  i  ■      -  —      —  — — — — — —  — 

reft,  a  man  may  as  well  rend  any  of 
the  other  away  as  this. 

Afifw.  If  thefe  divine  a&ions  coRclwde 
theperpetuall  morality  of  the  Sabbath  :  then 
the  fcventh  day  Sabbath  is  perpetually  moi  ail, 
and  not  the  Sunday  or  Lord's  day  :  for  the  Sa- 
turday was  the  day  pronounced,  written,  and 
placed  intheArke,  infuch  manner  as  the  Ob- 
jc&ov  fpeaketh :  and  Ml.  Dt  his  authority,  ma- 
gifterially  pronouncing,that  thefe  Divine adi- 
*        ons,  make  precepts  .(imply  and  perpetually 
morall :  PerfwadedTheoph.  Brab*  to  refolve  te 
dye  a  Martyr,  in  defence  of  the  perpetuall  obli- 
gation of  the  old  Law,  of  the  Saturday  Sab- 
a  T.B.  i  um tied  bath  3.   Reade before  fag.  24.  &c. 
\leZ%lVSh      Suondlh  it  is  utterly  falfe,  that  Cod's  imme- 
my  life,  than  with  diate  fpea king, makes  a  precept  Amply  morally 
tb^trmb.  soca?-  fa  t^m  tfe  precept  of  circumcifion  ftould 

ttvated  is  my  con-  \  t  r      \      \  r    ~    n  •      rtr    .  w 

fwm  &  enthral-  have  beene  fuch,  became  God  himklte  imme- 
led  to  the  uw  of  diately  delivered  it,  Gen.1^.1.  When  Abra- 
ham was  nintiejeeres  old  and  nine,  the  Lord  ap- 
peared to  Abraham  ,  and  Bee  [aid  unto  him , 
V^H  1DVV  And  if  Go  d's  owne  writing,  that 
is,  His  immediate  forming  the  charters  of 
the  fourth  Commandement  bee  an  argument 
of  the  eternity  cf  the  thing  written://*!?  comes 
it  topafle,  that  all  thofe  chura&ers,  written  by 
God's  owne  finger,  are  perifhed  ?nd  loft,  fo 
imany  ages  fincc  i  Rude  before  pag.i 1 6. 

id; 


I'D.  His  arguments  examined.  ifa 

■■  — — ~~ *■  ■ — ■* 

L  £>,  We  have  the  fame  Commande- 
ment  and  authority  for  the  Lord'  j-day, 
which  the  lews  had  for  their  day. 

i  It  is  called  the  LotdVday^ev.i.io. 
becaufe  Cbrifi  Iejus  inftituted  it,  as  a  fpc- 
ciall  memory  of  his  Refurre&ion. 

2  The  Apoftles  by  the  authority  of 
the  Spirit,  which  alwayes  afsifted  them, 
in  their  minifteriall  offices,  did  alter  the 
day,  and  themfelves  kept  it,  and  ordai- 
ned it  to  be  kept,  in  all  Churches,  ABs 
20.7.  iCcr.16.2. 

Anfw.i*  Ifwehavcthefame  Commande- 
raenr,  and  authority  for  the  Zoraf /-day,which 
the  lerves  had  for  t*heold  Sabbath:  then  God 
Almighty  hath  pronounced^  written,  and  ingra- 
vedthe  Law, for  the  Lerds~day,zs  he  did  in  times 
paft  for  chc  Sabbath-day :  and  it  may  be  that 
Ad'Calendas  Gr&cas  M.  D.  and  M.  CL  or  thcit 
heires  and  affignes,  will  (hew  us  this  Law. 

2  IfChriltinftituted  the  £flr^\f  day,  in  me- 
mory of  his  refurre<ftion3then  the  Lord's-day  i$ 
not  the  Sabbath  which  was  inftituted  in  Para- 
dife :  nor  yet  the  Sabbath  concerning  which  it 
is  faid  in  the  fourth  Commanderaenr,  Remem> 
her  the  Sabbath  day?  to  keepe  it  holy^  &c. 

Oos'  3  If 


284  I D.  Hii  arguments  examined* 


3  If  the  Apoftles  altered  fA*  Sabbath  into 
the  Sunday,  thenf^tf  obfervation  of  the  Sunday 
is  grounded  upon  Apoftolicatl  Authority  :  and  not 
upon  the  Law  given  in  CMeunt  Sinai. 

l.D.Tag.liq.. 

g.w.  of  the  sah  If  it  will  not  hold,  we  have  not  the  fame 
mi'mlj/pfbe  Sacraments,  as  concerning  theout-> 
%%7r!bLll[ttbe  ward  fcales  which  the  lewes  had,  for 
fignei4cbaSged:no      they  had  circumcifion  and  the  Pafc 

more  may  any  man  .    *  .  \  r  1 

fijytbt  sabbath  *  chall  Lambe  :  therefore  we  have  no 
tbYtimVlbvl  feventh-day  fan&ified,  becaufe  that 
^'^  day  is  changed. 

Anfw.  This  inftance  makes  againft  the  ob- 
je&ors  Tenent.  For  they  raaintaine  that  the 
Law  of  the  fourth  Commandement  is  in  forcc^ 
and  obligeth  ChriflianSjto  the  obfervation  of 
the  Lord's-day.  But  in  their  inftance  the  Law  of 
circumcifion  and  of  the  Pajfc-overis  expired  and 
*boltfhedb  aswellasthcfacramentall,  and  ce- 
remonious aftions,  commanded  by  that  Law* 
Therefore  if  the  old  Sabbath,  which  was  the 
fubjeft  of  the  Law  of  the  fourth  Cemmande* 
ment,  is  expired,  then  the  Law  it  felfe5obligeth 
not  Chriftians,  to  the  obfervation  of  t^e 

Lord's^ 


D.  B.  His  arguments  examined.  287 

Lord's-  day.  For  the  prime  fubjett,  or  mat  trial! 
ebjetfofa  Law,  is  afubjlantiallpart  thereof.-  and 
therefore  if  that  be  taken  away,  ordeftroyed, 
the  Law  it  felfe  ceafeth. 

An  examination  of  apajjage  o/D.  Bownd 
in  hisTreatifeoftbe  Sabbath. pag.i^j. 

We  Chriftians  fliould  take  our  felves  as 
ftraitly  bound  to  reft  upon  the  Lord's- 
day,  as  the  lewes  were  upon  their  Sab- 
bath. For  feeing  it  is  one  of  the  moral! 
Commandements,it  bindeth  us  as  well 
as  them  :  for  they  are  all  of  equall  autho- 
rity, and  doe  bind  all  men  alike. 

Therefore,  when  as  in  the  other  9. 
Commandements  we  doe  truly  judge 
our  felves  to  be  as  much  reftrained  from 
any  thing  in  them  forbidden  ?  and  as 
precisely  bound  to  do  any  thing  in  them 
commanded,as  ever  the  Iewes  were:  and 
in  all  thofe  we  put  no  difference  be- 
twixt our  felves  and  them :  as  in  keeping 
our  felves  from  Images,  from  blafphe- 
ray,  murther,  theft,  adultery,  Sec.  Why 
O  o  1  fliould 


i%6  D.B.  His  Arguments  examined. 

fhould  we  then  imagine  that  in  this  one 
the  Lord  hath  priviledged  us,  above 
c  r.  b.  Light  of  them  ?  or  thinke,  thatwhen  he  gave  his 
vcli  to  Jd^m  ml  Lawes  indifferently  to  all  mankinde, 
to  EttZ .'  Z  his  meaning  (hould  be,  to  give  a  difpen. 
thcretoic  bmdeth  fat[on  to  the  Gentiles  \  above  the  lewes 

/ewes  .md  Gentiles  > 

ftfc-i.4*  in  this  one? 

D,  B.  His  Tofition  is :  Chriftians  un- 
der the  law  of  grace,are  asftri&ly  bound 
to  reft  upon  the  Lord'  j-day,  asthelwe* 
were  upon  their  Sabbath. 

His  Argument ,  All  morall  Comman- 
dements  are  of  equall  authority ,  and 
were  indifferently  given  to  all  mankind, 
to  Gentiles  afwell  as  lewes  :  and  they 
bind  all  men  alike. 

The  fourth  Commandcment  is  (im- 
ply and  perpetually  morall,  and  not  cc- 
remoniall,  in  whole  or  in  part,  p.40. 

Therefore  the  fourth  Commandc- 
ment is  of  equall  authority,  andbindeth 
lewes  and  Gentiles  in  one  and  the  fame 
manner. 

Now  the  fourth  Commandement 

enjoyned 


D.  B.  His  arguments  examined.  287 

enjoyned  the  Iewes ,  a  carefull  \  pre- 
ci(e,andexa<5t  reft,  upon  the  Sabbath- 
day,  P. 114.  And  the  Sunday,  or  Lord's- 
day,  is  the  Chriftian  Sabbath }  comman- 
ded by  the  fourth  precept  of  the  Deca- 
logue :  therefore  Chriftians  under  the 
Gofpell ,  are  to  obferve  as  precife  and 
ftrid  a  reft  upon  the  Dominicall-day,  as 
the  Iewes  did  upon  the  Legatt-Sabbath. 
And  like  as  the  other  nine  Commande- 
ments  prohibiting  Images,  Blafpbemy, 
Murther,  Adultery,  and  Theft,  oblige  all 
mankinde  equally ^and  without  any  dif- 
ference or  difpenfation :  fo  this  fourth 
Commandement  prohibiting  fecular 
workes  and  a<5tions,  recreations,  &c.  ^ 
obligeth  without  all  difference,  and  ad- 
mitteth  no  manner  of  difpenfation. 

Anftv.ThzD^&ors  pofirion,  tovvit,C^r/- 
jtians  arc  dsfirittlj  bound  t$  refl  upon  the  Sunday, 
as  the  Iewes  were  upon  the  Legali Sabbath:  is  nut 
oithodoxall. 

My  reafons : 
1  The  Iewes  were  literally  and  exprefly 
commanded,  to  obferve  a  ftrict  reft  upon  their 
Sabbach  :  but  Chriftians  have  received  no 
fuch  commandement. 

i  The 


288  D.  B.  Fits  arguments  examined. 


2  Thelegallreftof  the/ow,  wastypicall, 
and  ceremoniall:  readebeforePag.i^.  And 
it  appertained  to  the  fervitudeoftheold  le- 
gall  covenant:  reade  before  Pag.  168.  It  was 
commanded  the  lewes,  to  be  a  note  diftin<3ive, 
betwixt  them  and  other  Nations :  and  if  you 
take  away  the  ceremoniall  end,  many  bran- 
ches of  that  abftinence  and  reft,  had  no  profi- 
table uk)Exod.i6.i$)i9  •  &  Chap.tf .  3. 

3  The  ancient  Catholike  Church  conftant- 
ly  taught,  that  ftri&nefTe  of  reft  upon  the  Sab- 
bath-day, is  taken  away  by  Chrijl,  under  the 

a  Aug.  cM&sfy.  Gofpell a.  And  I  have  proved  at  large,  in  a 
pciagAi,  1 .  cap.  4.  prececlent  paflage.that  in  the  Primitive  Church* 

Chnitus  nobis  ab-   ^        .„.       r  i         r  j  i*  r    1 

ftuiitiiladgraviffi-  Chnftian  people  or  devout  quality,  uied  to 
mam  muitaru  ob-  WOrke  upon  the  Lord's- day,  after  that  the  pub- 
^  n?  SaE :  like  fervices  and  offices  of  the  Church  were  en- 

feptcno dierum  vo-  dcd»  RcadePag.  2  Ip« 
luminc  redeunte, 

ab  openbus  etiam  neceflariis  quiefcamuSj  &c  Sed  ca  fpiritualiter  intellc&a  tencamus: 
remotifque  umbris  Ggnificantibus,in  return  ipfarum  qua;  fignificantur  luce  vigilemusa 
Greg.  Af .  lilt.  Ep,  $ .  Pcrvenit ad  me  quofdam  peiverfi (piritus  homines,  prava  in- 
ter vos  aliqua,  &  fancla-  fidei  adverfa  ferainafle,  ita  ut  die  Sabbati  aliquid  operari 
prohibeant.  Quosquid  aliud  quam  Antichrifti^rsdicatoresdixerim^uiveniens 
diem  Dominicum  8c  Sabbatum,  ab  omni  faciet  opcre  cuftodiri.  Amb.  Ep.yi.  Sab- 
bati diem  feriatum  efle  debere  obfervabatur  ex  lege,  ita  ut  fi  quis  onus  aliquod  ligno- 
rum  portaflet,  mortis  reus  fieret :  nunc  autem  diem  ipfum,  &  oneribus  fubeundis, 
&  negotiis  obcundis,  fine  poena  advertimus  deputari. 


The 


D'lk-Mt-dr&itwtfito  emmncj.  2fy 


T3n  Dottors  jfygimznts  in  confirmation  of 
h&fdimerpofition,  are  defective. 

i  It  js  a  palpable  error  to  affirme,  That  the 
fourth  Commandement  is  (imply  andintirely 

©ortH*  b  Bafil.fe  Hixm. 

ForSfifJsiuChjthen  all  the  pares,  and  cir-  //<»*.».  Domini 
cum(tapce$  thereof,  to  wit,  the  particular  day  a-™^L^hoI 
oftheweeke,  fpecified  and  commanded,  and  norcprxdpuoaftfl 
the  particular  reafon  and  motive  upon  which  cit>  j^™*w«c 
&e  Lord  Himfelfe  grounded  his  precept,  for  ^7^6. 
theobfervanceofthatfpeciallday,  are  (imply  Praponui  Die* 
and  totally  morall;  and  confequently,  Chrifti-  r^^ms  ££ 
ans  are  obliged  by  the  fourth  Commandement,  spT^ix^.^ 
tokeepeholythcfevetithday  of  every  weeke,  minicum  Diem., 
% rom  tne  ^reation.  noftri    Salv^orif 

a  The  Sunday  is  a  difljna  day  from  the  nofcs  confecravic, 
Sabbath  of  the  fourth  Comrnandement.  It  is  an  f^-  M  »•  •  ■ ;  2 
Evangeliallday^grpup^cl'^ppn  the  R.efurre-  to*»£  o&£ 
<Sion^,  and  not  upon  the  Creation  :  and  by  #iit|M  .tomreAt- 
the  ordinance  of  the  holy  Catholike  Church,  iwefSiwiS^o 
(not  by  the  Law  of  the  fourth  Commandement)  Deustcnebra$ ,  & 
it  fucceedeth  the  legall  Sabbath.  ^fiwdfi  dfc- 

Baptifmc  fucceedeth  Circumcifion;Ordina-  dt^E?  quod  code™. 
«9Ji  pf  Evangelicall  Paftors,  fucceedeth  Levi-  die  icfus  cfaftu 
ticallConfccration.  But  neither  Baptifme  nor  \°£^™£ 
Ordination,are  in  force  under  the  Gofpell,be-  lUjcft. 

P  p  caufe 


2pc  D>  B.  fc  tf  Arguments  examined 

—       i  — ■ —  ■ 

caufe  of  the  Old  Law  of  Circumcifion,  and 
Leviacall  Coofecrarion. 

There  is  a  morall  equitiein  the  Leviticall 
Law  of  Confccration,  namely,  that  no  man 
(ball  take  upon  him  Ecclefiafticall  function  * 
without  bwfuli  calling,  Hcb.  5 .4. 

Lik  e    .  fx  rhere  is  a  morall  equkie,  in  the  old 
Law  of  the  fourth  Comm&ndcmtnt ,  that  the 
fervants  of  C$d  and  Cbrifl ,  (hall  depute  a  week- 
ly day,  or  fmc  tthcr  fufjicim  timt ,  to  the 
folemne  religious  fervice  of  their  great  Lord 
and  Matter.  But  more  then  this  cannot  bee  de- 
rived from  the  fourth  Commandment.  For  the 
Letter  of  that  Ccmnumdcmm  ,  istxpreflefor 
Saturday  :  and  by  way  of  inference,  no  more 
can  be  concluded  for  Sunday ,  then  for  pare  of 
ir- V:-t-->  EnfafVnd  faomlay. 
iSfcSffafS      For  as  G  o  d  Almighty  retted  from  the 
mmmrie  *1f  worke  of  prime  Creation,on  Saturday  $  fo  our 
cbript  dutb  fs  Saviourrefted  from  all  his  (atisfadory  works 
&^tSoMQ1'  of  Mans  Redemption,  upon  the  latter  part  of 
h  i&xfarJ  m&.  Good-Friday,  and  the  Saturday  following^ 

Sahmcni  lb  Hebczis  ex  iacerpretarioae  oominis  fai^e^-ies  nomiiumr/pod  Deaf 
» iffe,  perfeAo  raaados  ityiMife.  Sgp»dan  &ia  CO  «Jk  ,  rc<JoicTK  in  Icpddtf c 


The 


D.B*  bis  Arguments  examined.        191 


The  DoSlors  bold  ajfertion,  That  the 
Sabbath  Law ,  indifferently  obliged 
Iewes  and  Gentiles  :  and  that  the  Gew- 
tiles  have  no  more  liberty  to  labourer 
co  ufe  civill  recreation,  upon  the 
Sabbath,  then  they  have ,  to  worfliip 
Images,  or  to  blafpheme,  fteale,  mur- 
der, commit  fornication,  &c.  is  defti- 
tute  of  all  truth.  For, 

1  The  Gentiles  b  were  not  called ,  either  i>  luftm.Mart.  £ 
Exod.i6.zs.otExod.  20.  8.  when  the  Sabba-  Gcmtqul'  i?fc 
ticall  Law  was  delivered  rand  if  they  had  pre-  km  acdunt,1  to 
fumed,  to  come  neere  Mount  Sinai,  at  the  pro-  Etiamfi    Sabbat* 
mulgationoftheLaw,  they  muft  havebeene  oran?n6Cnfinaam 
ftoned,  Exod.  19.  12.  And  it  is  exprefly  deli-  Dei  hajredicatem 
vered  in  Scripture ,  that  the  Gentiles  had  not  adlbum- 
the  Law  revealed  to  them  ,  T>eun^%  8.  What 
Nation  is  there  fo  great,  that  hathfeatqtes  and 
judgements  fo  righteous ,  as  ifetVeforejou  this 
day  .?  Pfa.  147.19.  He  jheweth  hiswordunto  la- 
cob,  hisftatntes  and  his  judgements  unto  Ifraei : 
he  hath  not  dealt  (0  with  any  2^ation,neither  have 
the  Heathen  knowledge  of  his  lawes.  Rom.  9.4. 

But  no  Law  bindes  without  promulgation 

fndmanifeftationto  the  Subje&s.  Reade  be- 
°repag-3334-3^ 

Pp  2  2 Idolatry 


292  D,B.  hk  J-y*' tints  txmlned. 


2  Idolatry,  Blafphcray,  &c.  arc  finnes 
againft  the  Law  of  Nature,  Rom.  i,  19 ,  &c< 
Chap,  2. 14.  and  they  are  prohibited,  quUfunl 
mh,  becaufe  they  are  (imply  evill  intheir  in- 
ward qualitie  :  Bui  the  Do&or  himfelfe  ac- 
\^Ab{thaSti  knowledge^,  that  ™**&lg  the  Sabbath 
indeed  Iffiuw  VRfs  no  pkrt  of  the  Law  of  Nature  9  AS*d  every 
wai  gwen  in  the  wife  man  underftandeth  ,  that  tq  labour  on  the 
SSSL'SJ  Sabbath,  was  evill  only  >  quiwohibitw,  be- 
at*:™,  **  /fcerfy?  caufe  it  wa$  prohibited  by  a  pblirive  precept* 
if  the  nine  com.      Tbir4ly,  Biafphemie  5  Murd€V  Adulttric. 

r   ndtmentsrvere ,   _,    r    •  /  7  /  11  j  n  ...  * 

*r   «*/>"#  Theft,  &€.  are  formally  and  eternally  evill  r 

urdi  ?c*  r  ^or  an^  the  negative  law  prohibiting  them,  admits 

2£"  no  Difpenfation  '.  But  to  worke  and  labour 

that  fome  dayes  upon  the  SabbAth'day,  was  permitted  by  G  o  d 

iti&Z^,  Himfelfe in  futldfy  cafcs'  ***l*fore/#.  36. 

&c    m  *to  if 

Jhould  be  every  \eventh  day  >  that  tbehord  Himfelfe fetdewue,  &c.  c  Aqato.M.f, 

^7 .  <z« .4 .  Ca jctan. /^,  Conrad,  ibid*  Medina  ibid.  Suares,  VaT<^s,  Salas.M#ra*, 

^/^.^.7/^,7.Camniach.Maldert 


R.  B»  his  *irgw:Ms,£xa*iiTt4d.  %pp 


jrfafl      I  1  ibb    i     i  •     - 

R.  B.  His ,  Argument  ftfr  the  Sunday  Sab* 

bathy  from  the  Day  of  ^ejurr^lon. 

■  itei  M 

Tfc  fourth:* Camttiandemeiit itaiids  in 

farce  to  us,  and  the  Lop.  ds  Refur- 

region,  reding  from  the  works  of 

$®l J&*tam Jxtioo,-  and  R^oycing  in 

fy  bldfeingit  With  that  worke,  with 

i  dives*  apparitions  that  very  day,  ind 

fttxftifyitfig.i^  c  with  fpcbimg  it>  a. 

mongHis^ifbljides ,  in  His:prefehce 

bodily  nawgkrtified,in  heavenly  ex- 

pofidonsa^d  operations  upon  rfieir 

heatfs,  and  j^  teturnc  of  it  atSJ^hiu 

vfo^e$£teftk  the  Mifsiofe  bf  thb  «(?- 

ly  Ghoji :  Thk I  fay,  dp^lyoikidd^le- 

-;  ^tierjwkifcriabff  ■  itd*  dhisr  IdfyQ  Iwe^o  w 

obfe-rvfr  w  j^as^hc  lwifep«crfeht  to 

feke  th4  preciferday  imfccvLxr  r  dVn 

wftipg  fywn  thautfwksbf <Ji&atkrn  (  ' 

Pp  3  Se 


tt«4  R*B.  his  Argument  examined. 


So  me  are  fent  to  the  reft,  from  the 
worke  of  Redemption. 

The  inftitucion  of  this  day,  is  clearely  in 
the  very  worke  of  the  Refurre&ion : 
M  the  inftitution  of  the  feventh  day 
was  in  the  worke  of  finifiiing  the 
Creation. 

Tloe  maim  reafbn  of  the  lewes  Sabbath, 
is,  becaufe  it  was  the  Sabbath  of  the 
Lord :  In  like  manner  ours  is  the  Sab- 
bath of  the  Lord  Qirift,  when  He  had 
finiflied  the  worke  of  our  Redemp- 
tion. For  which  caule  Hetakeththis 
Name  :  The  Son  of  man  is  even  Lord 
of  the  Sabbath,  jts  if  in  more Words 
He  fliould  fay  :  When  God  the  Father 
had  once  ended  the  making  of  the 
World,  and  publiflied  Himfclfe  to  be 
the  Lord  of  that  reft,  and  dedicated  it 
.    to  Himfelfc5giving  it  the  name  of  the 
Sabbath  of  the  Lord:  In  like  manner 
when  I  (hall  have  finiflberf  the  worke 
of  mans  Redemption,  I  will  reft,  and 
have  the  day  of  my  reft,  dedicated  to 
OTyfelfe:forwhichcaufe,I%,  that 

the 


R.  B.  his  Jfrgumeni )  examined;.  195 

•^  »    ,.  .  ..    .       —  '  *k 

the  Sonne  of  man  is  even  Lord  of  the 
Sabbath  alio,  and  it  fhall  be  calledthe 
Lord's-Vay. 
G.  W.  of  the  Sabbath  chafa.  As  God  the  JJ^tJJ; 
Father  did  fan&ifie  the  feventh  day  ^°hehcFfthCf 
from  theCreation,  by  His  reftingup-  fancying  a  day, 
on  it  from  the  Creation  :  So  did  God  wh«i°Tgreaw 
the  Son  fandifie  this  feventh  from  the  £ndt  ^/3S 
Redemption,  Becaufe  that  this  worke  ^ft  of  neceflity 

r    |       -i      i  .  i     •  follow  a    greater 

or  the  Redemption  being  a  greater  fanaification.fi/tf 
worke  than  that  of  the  Creation  rand  *Godisfatrcat« 
His  reft  from  afflidion  being  a  grea-  JigS^SS 
ter  reft  than  from  labour :  it  better  de-  l,he  ™>rk* of  R€- 

~  «        *  •  t  -.        r  demption  is  more 

icrved  to  beare  the  name  and  credit  or  excellent  then  the 
the  day,  than  that  from  the  Creation.  "Z****** 

H.  ©.  That  day  which  is  the  day  of  the 
Lord's  reft,  from  the  moft  glorious 
worke  that  ever  the  Lord  wrought 
and  finifhed,  Is  that  day  which  the 
Lord  hath  commanded  to  bee  fo- 
lemnely  fan&ified,  and  holily  refted 

upon,  by  His  people. 

<But 


z$4  \&^bk4mwm.mv&& 


®Ht  tta&rft  &JF  pf  m  wqek^is  the  day  of 
[&!&#&  ^ft/c<|ft  thq.aipft  glorious 
worke  that  cvet  the  Lf^-VVfQflghc 
ain4.finiQi?d. 

ferefe  fhe  firft  day  Qf  the  week  is  that 
day  .which  the  L&d  h#h  commanded 
to  j  be  folemnely  fandificd^  andtolily 
refted  upon  by  His  people, 

31e  Ajjuwftiw  ca>nt»ot  be  ddnied^haa  the 
firil  day  of  the  weeke  was  thfr  day  of 
the  Lord's  reft,  from  the  moft  glori- 
ous work  that  the  Lprd  ever  wrought 
an4  £niflied,to  wk,the  worke  of  Re- 
demption, from  which  he  refted  in 
the  Relurredion* 

Againey  It  cannot  but  beconfeflfed,  that 
that  Day  is  to  be  fanctified  for  the 
Sabbath  day, which  is  the  Day  of  the 
Lord*  reft^fith  the  Commamdement 
faith  y^ememkr  the  dayofthfrSab- 
bath>  orreft>  to  fan&ifie  it ;,  He  faith 
not,  Remember  the  feventh  Day  to 
fan&ific  it*  §#t, Remember  fihe  Sab- 
bath: day  to  fantiafie it.  T^jr&day 
which  mu  ft  be  fan&ificd,  depends 

upon 


H.  B.  Bis  [argument  examined.  207 


upon  the  Sabbath-day,  or  day  of  the 
'  Lor  is  reft,  on  what  day  focvcr  it  fal- 
leth :  Now  the  day  of  (%riJTs  Rcfur- 
re&ion,  which  brought  in  the  mod 
glorious  reft,  wasthefirftdayofthc 
wecke. 

<^nff».  1.  It  is  acknowledged  \  that  the  dJS^lt*^ 
worke  of  humane  Redemption,  was  a  raoft  nonai^uaYcwSu 
gratious  and  glorious  worke :  And  that  in  three  tcrmifor. 
refpeds.  1.  The  fountainc  and  originall  caufe 
thereof,  was  the  riches  of  the  mercy  of  G  o  d, 
and  the  abundance  of  his  love  to  mankinde, 
Ephef*2.^  John 3,16. 1  lohn 4.9,10 .Secondly, 
it  was  effe&ed  by  extraordinary  meanes  b,  to  b  Bem^, dt<r>u 
wit,  not  meerely  by  the  Word,and  imperative  /%.  mo.  Non  &. 
power  of  God,  zsGcn.  1.3.  butbytheMif-  oTnfC  T  ufVd 
fion,  Incarnation,  Humiliation,  and  Pailion  of  faaun?1 3?  fcriptu 
the  onely,  and  deerely  beloved  Son  of  Go  »,  cft>  vixit&ha* 
lohn  3.1  tf .C4/.4.4.  *M.2. «,7,8,  &c  Thirdly,  Jt^-J  £ 
T^  fruit,  benefit,  and  effe<5i  thereof,  was  glo-  mcidicendo,fcck, 
ry  and  honour  to  C?^  Almighty,  Z*&  2. 14.  ^ar0e^Xd°^°f 
And  glory,  honour,  and  eternall  life  and  hap-  ta,«gefsitmi£"ae 
pineffe  to  every  one  which  beleeveth,and  wor-  p«tul"  dura ,  nee 
keth  good,  both  to  the  lew,  and  to  the  Gentile.  ffg^9  fcd 

Secondly,  The  Dodrine  of  our  Church  is  : 
That  the  deerely  beloved  Son  of  God,Ie$us 
Ch  r  ist,  mMdeperfefi  our  Redemption  by  c  CifttfAtheop 
bjsdeAthc,  T$  wit,  the  whole  worke  of  Man  s  Ration  ofPrieffc 

Qjq  Redemp- 


ON 


i?&        R.B.  and  H.  B.  Tlxir  argument  examined- 

-  -  " 

Redemption,  which  was  to  be  performed  by 

the  paimevt  of  a  price ,  and  fatisfa&ion  for  (in. 

dGammschwi.  But  this  great  woike  ofhunune  Rcdempri- 

M?amm°Chafti  01>  was  not  cffe<fted  ty  the  tefurredion  of 
inCepspif»ionc&  Christ,  but  by  his  obedience  and  facru 
morteomninoter-  fice  on  the  Ciofled  :  and  it  was  fully  wrought 
pomrchXsvcl  and  finiflied,  upon  the  PafTion- Friday,  when 
infepukhro,velin  after  our  Saviour  had  faid,  Corfummatnm  esl^ 

$"mlr,  suS;  "  "  fi'iWy  Ht  ZAve  «  '*<  **'*»  M*  *9. 

non  erac  amplius   3  O .  //£#.  1 0 .  1 4. 
viator.  Aqttin.i.z. 

q.io-$.arc.i.a4.i.  Myfterium  Redemptionis  humani  generis  completum  fuitin 
pafsione  Chriiti :  unde  tunc  Dominus  dixit,  Confummatum  eft,  /<w».  1 9.  Mjerat.  rf* 
teg.  Difp.  1  8 .  ,?<?#.  % .  Chriitus  humanum  gen  js  non  redcmit  nil?  condigna  pro  pec- 
t.itis  ejus  fatisf ufhoneexhibita!  pro  iis  au:cm  non  fatisfccitnifi  per  modumcondigni 
merki.  At  Refurrc&ione  fua  nihil  nobis  meruit.  Omne  enim  ejus  pro  nobis  mcri- 
futn^  in  morte  termimcaoi  fuit.  Similiter  Suar.  Vafq.  Ragufa.  Hurtado.  de  Mcndozi. 

Thirdly  >  but  bcfides  the  price  and  ranfome, 
folvcd  by  ChriU  our  Saviour  fox  the  redemp- 
tion of  all  men,  I  Tim  2  6.1  C$r.6.io.&cj.i3. 
It  was  neceffary  to  mans  a&uall  deliverance  out 
of  captivity  ,that  the  fruit,effe&  abd  benefit  of 
Chrifcs  redemption,  fhould  bee  applied, and 
*  ftofp.  adAjetf.  conferred e.  For  without  this  latter  ,redemption 
^incem.  1. 1.  Po-  by  payment  of  a  price  only,  could  have  profi- 
3&5E&  tednothing./^.i.ia.*8.a4.  Mohn  .7. 
um  eir  de  mfirmi-      2{on> this  worke  of  application,  and  a<5hnli 
tatcnoftra,  &  vir-  collation  of  the  fruit  of  Christ's  Paffion 

tme  tiivina,  habet         .   „        .  ~  .       r^      -p  f 

qmdc  in  feutom-  and  Sacrifice  on  the  Crolle,  upon  man3  began 
aibusprofui  fed  a  to  be in  fieri ,  on  the  .Refurreflion  day  •£/?/:# 
^mr;tur '  n°n  was  not  then  finifhed  and  perfefted.i^  to  the 
confummation  thereof,  all  thefe  anions  fol- 
lowing were  neccflary 

3  Oar 


R.  B.  and  H.  B.Their  argument  examined.       299 

1  Our  Saviours  Afcention  into  heaven,  Eph. 
4.8.  &c. 

2  Hti  inter  cefion  for  us  at  the  right  hand  of 
God  the  Father,  Romans  8 .  34.  Hebrews  7.25* 
1  Iohn  2.1. 

3  The  CMifiien  of  the  tfo/y  G^y?,  upon  the 
Afoftles  and  Primitive  Church, ^#/  2.4.&C. 

4  Apoftolicall  ^retching  of  the  Gofpell, 
to  the  lewes  and  Gentiles^  Luke  24*47. 

5  The  donation  of  heavenly  grace,  preveni- 
ent,  fubfcqucnt„excitant,  ad  juvant,or  co-ope- 
rant,  1  Or.15. 10.  PhiLi^. 


From  the  premifes  it  is  evident  : 

1  That  our  blefled  Saviour  refted,  and  cea- 
fednot,  from  the  whole  and  entire  worke  of 
mans  Redemption,  upon  hisRcfurredionday. 
For  his  anions  of  collation ,  and  application 
of  the  benefir,  and  ultimate  effett  of  that  grati- 
ous  workc,  had  beginning  upon  that  day  5  But 
they  were  multiplied ,  and  continued  after- 
wards, and  fome  of  chem  muft  continue  to  the 
worlds  end. 

2  The  Day  of  chrift's  Refurre&ion,  cannot 
properly  be  called  a  Sabbath,  or  day  of  reft: 
becaufeour  Saviour  was  inaction  on  that  day, 
about  the  neceflfary  workes  ofperfc&ing  mans 
Redemption,  by  way  of  collation  and  appli- 
cation. For,  On  that  day,  He  declared  unto 
His  little  floeke,  the  Article  of  His  Rcfurreftt- 
on ;  He  began  to  inttruft  His  Difciples,  and  to 

Q3  2  prepare 


5ob       R.B.  and  H.  B.  Their  arguments  examined. 

prepare  them  to  the  great  worke  of  Man's  fal- 
vation,  which  Hcc  intended  to  performe  by 
their  Apoftolicall  fun&ion.  La/ily,  Heinfpi- 
red  them  with  the  Holy  Ghoft,  the  Spirit  of 
Grace  and  Truth -,  And  conferred  upon  them 
the  power  of  Abfolving  penitent  finners  from 
their  (lnsjohn  20.22,23. 
,    3  Theday  of  drift's  reft  and  oeflfation  from 
all  his  meritorious,  fatisfa&ory,  and  propitia- 
tory a&ions  and  pafiions,  neceflary  to  mans 
Redemption,  was  the  latter  part  of  Good- friday, 
(as  is  before  declared  :)  Ks&nd  the  primitive 
Church,  devoted  the  firft  day  of  the  weeke,  to 
the  honour  and  fervice  of  Chrijl,  notbecaufe 
otchrift's  ceflation  from  redemptive  a&ions: 
a  innocent;  1. rp.  ^ut  becaufe  it  was,  primus  dies  ktiti&\  the 
poMUieVomi-  fi^ft  day  of  joy  and  gladnefle,  for  the  Refurre* 
nicocxhilarati,no  #ion  of  our  Lord :  and  the  Sutwe  of  right  ecu f« 
«£!££%.  «#>  which  had  beenc  as  it  were,  under  a 
iuenint,venxmeti-  cloud,  during  the  time  ofHis  Pamon,  did  theri 
amperonweiheb.  begin  to  appeare  in  a  joy  full  Juftre :  and  the 
candum^effeTixc-  Difciples  a  little  flocke,  amazed  fome  dayes 
runt.  ciem.  Rom*  before  with  forrow  and  feare,  began  then  with 

T$i ?." K d2  i°y t0  draw  waCer  out  of the  weli  of  filvatioir, 

minicu  diebus  qui  Ejfdy  I2.jt  and  J  J.I  0# 

fumf  dies  lartitiaru,  . 

&c.~Ambr.  Epift.  6i.  Inea  Salvator  velut  fol  otiens,  &c.  luce  Refarrec"tionis  emi* 

cuit.  Auguft\  in  loan.  /r.  7.  Hilar. prolog.  In  pfaU  TmvU^Apol.  cap.tS.  Diem  folia 

tetitia?  indulgemus^  &c. 


fak 


X 


RB.  His  argument  examined.  tt 


$? 


%!B.  pag.  \\7>  118.  The  inftitution  of 
the  Lord's-day,  is  clearely  in  the 
workc  of  Chriftjs  Refurre&ion  :  as 
the  inftitution  of  the  feventh  day, 
was  in  the  worke  of  finifhing  the 
Creation. 

The  Refurre&ion  applietkand  ctetermi- 
neth  the  Sabbath  of  the  fourth  Com- 
mandement  to  the  Lord's-day,&c. 

Anfw.  i\  The  Lcrd's.cezRng  or  refting  from 
his  worke  of  prime  Creation,  was  a  motive  up- 
on which  he  tookc  occafion,  to  inftitate  the 
feventh  day  for  a  Sabbath:  but  his  Law  and 
precept  was  the  efficient  caufe  of  making  it  a 
Sabbath-day.   And  if  the  divine  precept  had  a  Manual.  w 
beene  wanting,  God's  ceflfation  on  that  day,  *£>*>>/?-*. sett.t[ 
had  made  ic  no  Holy- day.  For  the  Commas  ac*«^*£crfc" 
dement  of  a  fuperiour,  only  inftitutes  a  Law  a :  um  Cft,  Bft?£ 
and  where  there  is  no  imperative  aft  of  the  fu- '  j^^ua  a<aus.r«- 
periour  or  Law-giver,  there  can  be  no  Law,  to  Svd  ^5^1 
oblige  the  fubjedt  to  obedience.  **  liquid  fuWito? 

2  If  God's  refting  from  the  workeofcreati-  eft;&i5Kftni 
on,wa$acommandement:yetC^'jrefurre-  cftunperare?  errc 

QjL  3  ^ion 


302       R- B. and  H. B. Tlmr  argument  examined. 


&ion  being  not  refting,  but  aftion  and  pro- 
grefle  mthe  redemptive  opperations  of  the  ap- 
b  i^avTimpl'  plication  of  his  redemption,  was  no  Commtn- 
fans  ordinate  ucui  dement  containing  aninftitutionofanewSab- 
imperac  ad  aiiqmd  fafa  por  the  ground  of  the  old  Sabbath  was 
a?  veUemmdan-  reft :  and  on  the  contrary,  the  day  of  refurre&U 
do. AUaco. i. fent.  on3 was fpent in a(5lion. 

VdJ%no^r^  3  AI1  Cmmandements  are  either  formall  or 
©  Siiveftrk'/*  ?.  vcrtuall  b,  that  is, eitt^er  they  are  pofitive  and 
fent.vift.ir.te^  expre{fe  denuntiations  of  the  Law-givers 
ji?rjioPrdTmpcau  will:  or  el fe  they  containefomcthingimpli- 
tacicndiveinonfa-  citelv,  by  which  the  fubje<S  may  colled  and 
£3+££  infme  the  fuperiorswitl. 
-  ordinance™  :  tm-  B at  the  ad  of  Chnfts  relurrection  contames 
perium  propter  le-  no  fonTnii  or  exprefle  coramandement ,  for 

pitime  ordmantem  •  ,  r  *     . 

2  Chtyteerm.S'  ^ere  are  no  imperative  words  or  fentences  in 
d.  Refitr.  Rede  di-  iCj  to  declare  any  fuch  thing  c.  Neither  doth 
^fagcJ^tcC  ic  containe  any  implicite,  vertuail,  or  interpre. 
brsexciutis.  ex-  utive  command :  foriusinconftquenttofayj 

ciamarunt  qui  e-<)ur  Saviour  arofe  from  death  upon  one  Sun- 
rant  m  teneons  ,    .         r  ,  .  .         *  ^  , 

quia  viderum  In-  day  ot  the  yeere,  lovni^on  Eaficr  Sunday  : 
men  magnum,  &  therefore  his  rifing  from  death  upon  Eajlsr- 
Effilffi^j  was  an  inftiracioa,  commanding  every 
iuxomefteis.^  Sunday  of  the  yeere,tobe  the  Sabbath-day, 
*d*<eG%oE$ti  cnJ°yned  robe  kept  holy,  by  the  fourth pre- 
•m.  A^flntn  &-  c?Pr  of  the  Decalogue, 
irki  Morbo  labo-  ^  If  the  former  argument  have  any  weight  ,tt 
-Ito.™  fi:  m'ght  conclude  fomeching  for  Eajlcr-dtj,  be- 
.&  nobiie  Pafcha,  •caufeC£>v/?arofe  from  death,  as  on  that  day  d. 

diem  in  quam  il- 
ium dierum  Rc^em,  &c  Ambrof.  Ep  8 3  .  de  eelcbritate  I'afchali.  RtfuYTtQitmh  ce- 
■/tbritaf,  die  Dminic*  cc/ebratur.  Athanaf.  Ep.  ad  Dracont.  Quiscnim  iis  Ibkru 
H/an^lizabit  fi  tw  abiis  ?  quis  illis  Erangelii.ibn  Refurre&ionu  diem  ? 

But 


RB.  His  argument  examined.  j0% 


But  the  Author  of  the  former  argument  is 
fo  farrefrom  yeelding  an  imperative  power  to 
(Thrift's  refurrcdion,  to  iniikutc  E after- day  a 
Holy-day  of  the  fourth  Commandement ;  that 
he  fa  it  h  3  pag .  1 3  4 .  To  fay  the  Fcatts  efchrift  ys 
Nativity,  E  after,  andwhitfuntyde,  areofequall 
authority  with  the  Lord's*  daj^vhat  tare  can  heare 
with  patience  e  ?  Now  the  reafon  why  this  ' ,  The  anci^t Fa.. 
man lookesthus  a fquint  on Eafter,  is,  becaufe  L? p££«d J^ 
the  fame  is  made  the  mdftfolemne  Feftivallof  Sun%-  v*d.  no* 
the  yeere,  by  EcclefiafticallLaw,  without  the  ™d€J?££f' 
approbation  of  the  zealous  fraternity. 

The  fame  Author  pag.  m.  The  Sonne  of 
man  being  Lord  of  the  Sabbath  :  re- 
tted from  his  worke  of  redemption 
upon  the  day  of  his  Refurre&ion. 

Anpv*  The  Son  of  Man  being  Lord  of  the 
Sabbath,  refted  from  the  worke  of  fatisfadory 
and  meritorious  redemption,  upon  Good.  Fri- 
day, before  Sunne  wasfet:  and  he  continued 
in  his  bed  of  reft,  namely,  his  Sepulchre,  the 
whole  Sabbath  following5untill  Sunday  mor- 
ning :  and  he  no  more  refted  upon  his  Refurre- 
dion  day,  than  he  did  upon  every  dayaf  er 
untillhis  Afcenfion,  andfincehis  Afcenfion, 
untill  the  worlds  end* 


Jh 


■ 


304  R*  B.  His  argument  examined. 

ioh.Spdnti.^  #.  He  fisnifiecl  hereby  his  will,  to  have 

f.  16.  As  when  God  5  /  >  * 

the  Father  was      that  day  or  his  relt,  dedicated  to  his 

Lord  of  the  Sab-  ,     , J     r  * 1        «  ti     1    1 

bath,  there  was  a  weekely  iervice,  and  to  be  called  the 

tttfZ^t  LordsJay.  And  thus  the  will  of  the 

ZiVfX  ^ther  fliall  be  fulfilled,  that  as  they 

an*-  Exod.  20.  honoured  the  Father  in  keeping  the 

EfasZ.ii.didtye  07/11  •        1       ^         •         «    /tn 

the  confsience .  ft  oabbath  betwixt  the  Creation  &  3(c- 

^fclTt  urd°o}  demption  :  fo  they  fhould  honour 

1ti1$$»  the  Son  in  keeping  the  Sabbath,  be- 

ajabbatb  dayfan-  twixt  the  redemption  and  confurru 

cltfied,  and  thofe  ,  r  ■*  f 

morall  Commande-         matlOn  Ot  tllC  WOrld. 

menu  doe  no  leffe 
belong  to  Cbrift,  & 

r<MS  '  ^- No  a^  living  dilate  more  freely 
tbenewTe/tament,  than  theie  Novell  Matters,  and  no  men  con- 
then  tbey  belonged  flrme  t[icjr  dilates  more  idely  :  for  they  nci- 

nTtye'dtbe'ew-  ther  bring  Scripture,  nor  fenfe  and  reafon,  nor 
feknee  of  the  icw  any  authority  to  make  good  their  bold  afTer- 
%%  M  "ft- tions. 

1   This  man  faith ,  Cbrift  fignijied  fuch  a 

thing5&c.But  by  what  figne  fignified  he  thisc  i 

for  he  expreffed  his  minde  and  wilJ,  by  no 

c  ML°r  \L *  7*  ^orma^  fPeec'1,:  be  exprefTed  the  fame  by  none 

»eft  %nuc?eat°u]  ol  his  deeds :  neither  hath  he  exprefTed  it,in  his 

i*  rational*  noti-  written  word. 

STaT'TS  2  The  Synagogue  or  Iewifo  Church  hono- 
dum^l  nonftZ  red  the  Father  in  keeping  the  Sabbath  from  the 
ciendum  /  cftqur  dayes  ofMofcsyand  during  the  old  Law,  untill 

mSS*\  *££  thc  time  of  the  Gofpdl:  and  this  is  all  that 
ivn.  can  be  proved  out  of  the  Scripture. 

The 


Covclufion  of  the  Treat ife.  }6j 


The  Church  alfo  hath  honoured  rhc  Sonne, 
in  keeping  holy  the  Sunday  ever  fincethe  Apo- 
ftles :  not  by  vertue  ©f  the  Law  of  the  fourth 
CommAndtmcnt  :  For  that  CommAidtment  en- 
joyneth  Saturday  :  but  for  thefamereafonsit 
obferves  Edjler,  Whitfuntide,  and  theFeaftof 
Chrifts  ^iativitj  :  thatis,according  to  the  rule 
of  Chriftian  liberty :  and  becaufe  it  is  an  aCi  of 
piety  and  gratitude,  to  honour  Chrift  upon 
thofe  fet  and  iolerane feftivall  dayes,  which  by 
la  wfull  authority  are  appointed. 


The  conclufion  of  thisTreatife. 

Ic  is  effectually  proved,  in  the  precedent 
difputation,  that  T.  B.  his  Do&rine  concer- 
ning the  Old  Sabbath,  is  erroneous,  and  the 
Dilates  and  Principles,  which  hec  received 
from  the  Sunday  Sabbatizers,  are  not  divine 
verities,  but  bold  and  blinde  fancies  and  pre- 
emptions. 

It  pleafed  God  Almighty,  Who  refiftetbtbe 

giveth  grace  to  the  l$\vlj>  to  open  the 

lis  Errant  to  difcerne  truth,  when  it 

Jed,  and  to  fubmk  himfelfe  unto  it, 

pon  conference  hee  became  an  unfai- 

«  -    .uerr,  and  in  a  publike  and  honourable 

^tiience,  he  made  this  voluntary  and  humble 

lubmiflionand  confeflion  following. 

Whereat  I  Theophilus  Brabourne,^v*&«* 
R  r  converted 


306  Theoplb  Brab.  bis  fubmiffim. 

■.-..I-—  r ' — —— — * 

converted  inthis  honourable  Court  of High  Com- 
mi/ton,  for  caufes  EcclefiafiicaU,  for  penning  and 
publijhing  a  certaine  booke,  intituled,  A  defence 
of  that  ancient  ordinance  of  God,  the  Sab- 
bath-day :  Wherein  I  have  rajbly  and  unadvifed- 
ly  maintained,  that  the  Saturday  of  every  weeke, 
ought  necejfarily  to  be  our  Chrijiian  Sabbath-day, 
now  in  the  time  of  the  GofpcU, according  to  the  rule 
ef  the  fourth  Commandisment :  1  doe  now  (upon 
further  tr tail, and  better  advifement, being  in  con- 
ference convinced of  mine  error)  fincerely  confeffe 
&  acknowledge  fbat  my  ( aid  Po fit  ion  touching  the 
Saturday  Sabbath,  was  a  rafi)  andprefumptuom 
error:  andbythefeprefents,  1  doe  here  in  all  obe- 
dience and humility  y  make  my  humble  fubmifion, 
unto  my  holy  CMot her,  the  Church  of  England, 
promifing ,  that  I  will  ever  hereafter  carry  my 
felfe  as  an  obedient  Sonne, in  all  peaceable  anddutu 
full  behaviour ,  to  my  Mother ,f the  Church,  and  to 
tM godly  Fathers  and  Governours  thereof. 

^And  as  touching  the  Sunday  or  Lords-  day,  1 
doe  confeffe  and  acknowledge,  that  the  fame  is  aw 
Holy-day  of  the  Church :  yea,  and  a  mojl  ancient » 
Holy -day,  and  very  honourable.  For.  S. .Jay  hone 
who  lived  in  the  dayes  of  S.  lohn  the  jffed  it,in  his 
leth  it  the  J^cene  andPrinceffeof  d 
other  of  the  Primitive  Fathers,  doegmxeh.  hono- 
day  very  honourable  Titles,  and  did  exhfrom  the 
auditors ,  to  obferue  it  relighujly  :  andj^nm^till 
doe  cenfejfe  and  acknowledge,  that  this  day  is  re&t 
ligioujly  to  bee  obferved,  and  that  upon  the  fafoe 
grounds,  and  in  the  fame  manner  as  is  direiledby 

the 


■   ■